Full translations
Candragomin and the Bodhisattva Vow
Abstract
This dissertation presents, in two parts, a study of the life and works of the Indian Buddhist philosopher, teacher and litterateur Candragomin, and the study and translation of his own and associated treatises on the bodhisattva vow.
Taking the divisions in order: Part One is concerned with the life and works of Cg, beginning with a chapter on his date. Adducing new evidence and applying modern methodology to this controversial topic, it is determined that Cg, the University of Nalanda philosopher known to Tibetan and Chinese traditions, lived in the last three quarters of the seventh century, and that all the sixty-odd works attributed to him in the Tibetan canon may in fact be his, with the important exception of the Candra system of Sanskrit grammar.
Chapter Two studies the role played by Cg, in the traditional Tibetan accounts of his life, as exponent of Yogācāra philosophy and personification of the lay bodhisattva ideal. Chapter Three is a translation of Cg's fifty-one verse Praise in Confession (Deśana-stava) with its commentary (vṛtti) by Buddhaśānti , from the Tibetan translation. Semi-autobiographical in nature, this poem surveys the standard doctrines and practices of Buddhism in one of its most productive eras, an unusually candid and informative account of the problems encountered by a layman in his attempts at religious practice. Working in the high poetic (kāvya) style, Cg and his commentator apply, to his own life, the theoretical principles set forth in his Twenty Verses on the Bodhisattva Vow. The introductory remarks and annotation examine the methods of Rin-chen bzang-po (958–1055), dean of Tibetan translators, and the English rendering is a prototype for the translation of kāvya from a Tibetan version.
Part Two consists of a translation from the Tibetan (with reference to the parallel Sanskrit passages of Asaṅga) of Cg's didactic and historically important work on the bodhisattva vow (the Bodhisattva-saṁvara-viṁśaka)—a mnemonic condensation of the Chapter on Morality (śīla-paṭala) of the Bodhisattva-bhūmi—with the commentary upon it by the ninth century philosopher Śāntarakṣita. An introductory essay probes the bodhisattva figure as described in these and in later exegetical and synoptic treatises—especially in the "Three Vows" genre developed in Tibet upon late Indian models—the bodhisattva's aspirations and his means of fulfilling them, as distinguished from the aspirations and methods of "lesser vehicle" Buddhism. The importance of these works in understanding the ideals of the Greater Vehicle, as expressed in the moral code of the bodhisattva and the definition of his social relationships, cannot be underestimated. This dissertation is the first extensive study of bodhisattva morality, and of the ceremony for taking the bodhisattva vow, as it is elaborated in Yogācāra literature. The introductory essay also explores the role of the Viṁśaka and its commentary in the introduction of Buddhism into Tibet by Śāntarakṣita.
Detailed annotation to the translation incorporates bibliographical data and exegetical material drawn chiefly from scriptural (sūtra ) sources of the Chapter on Morality, commentaries to it by Guṇaprabha, Jinaputra and Samudramegha, and commentaries to the Twenty Verses itself by Bodhibhadra and Grags-pa rgyal-mtshan. The Byang-chub gzhung-lam of Tsong-kha-pa (1357–1419) has been quoted at length for its lucid and comprehensive account of reasoning upon these subjects by the various authors, teachers and schools of Indo-Tibetan Buddhism.
Seven appendices to the dissertation include edited Tibetan texts and the translation of subsidiary literature on the bodhisattva vow.
This dissertation presents, in two parts, a study of the life and works of the Indian Buddhist philosopher, teacher and litterateur Candragomin, and the study and translation of his own and associated treatises on the bodhisattva vow.
Taking the divisions in order: Part One is concerned with the life and works of Cg, beginning with a chapter on his date. Adducing new evidence and applying modern methodology to this controversial topic, it is determined that Cg, the University of Nalanda philosopher known to Tibetan and Chinese traditions, lived in the last three quarters of the seventh century, and that all the sixty-odd works attributed to him in the Tibetan canon may in fact be his, with the important exception of the Candra system of Sanskrit grammar.
Chapter Two studies the role played by Cg, in the traditional Tibetan accounts of his life, as exponent of Yogācāra philosophy and personification of the lay bodhisattva ideal. Chapter Three is a translation of Cg's fifty-one verse Praise in Confession (Deśana-stava) with its commentary (vṛtti) by Buddhaśānti , from the Tibetan translation. Semi-autobiographical in nature, this poem surveys the standard doctrines and practices of Buddhism in one of its most productive eras, an unusually candid and informative account of the problems encountered by a layman in his attempts at religious practice. Working in the high poetic (kāvya) style, Cg and his commentator apply, to his own life, the theoretical principles set forth in his Twenty Verses on the Bodhisattva Vow. The introductory remarks and annotation examine the methods of Rin-chen bzang-po (958–1055), dean of Tibetan translators, and the English rendering is a prototype for the translation of kāvya from a Tibetan version.
Part Two consists of a translation from the Tibetan (with reference to the parallel Sanskrit passages of Asaṅga) of Cg's didactic and historically important work on the bodhisattva vow (the Bodhisattva-saṁvara-viṁśaka)—a mnemonic condensation of the Chapter on Morality (śīla-paṭala) of the Bodhisattva-bhūmi—with the commentary upon it by the ninth century philosopher Śāntarakṣita. An introductory essay probes the bodhisattva figure as described in these and in later exegetical and synoptic treatises—especially in the "Three Vows" genre developed in Tibet upon late Indian models—the bodhisattva's aspirations and his means of fulfilling them, as distinguished from the aspirations and methods of "lesser vehicle" Buddhism. The importance of these works in understanding the ideals of the Greater Vehicle, as expressed in the moral code of the bodhisattva and the definition of his social relationships, cannot be underestimated. This dissertation is the first extensive study of bodhisattva morality, and of the ceremony for taking the bodhisattva vow, as it is elaborated in Yogācāra literature. The introductory essay also explores the role of the Viṁśaka and its commentary in the introduction of Buddhism into Tibet by Śāntarakṣita.
Detailed annotation to the translation incorporates bibliographical data and exegetical material drawn chiefly from scriptural (sūtra ) sources of the Chapter on Morality, commentaries to it by Guṇaprabha, Jinaputra and Samudramegha, and commentaries to the Twenty Verses itself by Bodhibhadra and Grags-pa rgyal-mtshan. The Byang-chub gzhung-lam of Tsong-kha-pa (1357–1419) has been quoted at length for its lucid and comprehensive account of reasoning upon these subjects by the various authors, teachers and schools of Indo-Tibetan Buddhism.
Seven appendices to the dissertation include edited Tibetan texts and the translation of subsidiary literature on the bodhisattva vow.
Dissertation
Candragomin's Twenty Verses on the Bodhisattva Vow (Tatz 1982)
The most important surviving work of Candragomin is his treatise entitled Bodhisattvasaṁvaraviṁśaka.This brief text is neither original in inspiration nor philosophically profound, but concerns the practice of the path. It alludes to the ceremonial reception of the moral vow (śīla-saṁvara) of the bodhisattva and, summarizing the Chapter on Morality of Asaṅga's Bodhisattvabhūmi, outlines the duties and regulations stemming from its acceptance. The significance of the Viṁśaka lies in the fact of its introduction into Tibet by Śāntarakṣita, the first abbot of Bsam-yas, during the early period of Buddhist influence in that country. From that time until the present it has been an important basis for study and practice of the lower levels of the bodhisattva path, and representative of the tradition of ‘extensive practice’ (rgyas-pa'i spyod) stemming from the Yogācāra school.
Article
Difficult Beginnings
This is the first English translation of the works of Candragomin—a seventh-century Indian philosopher and poet—which have been highly influential in the practice of Buddhism over the past twelve centuries. The book provides an excellent introduction to Mahayana, the "middle way" of the Buddhist path. It will appeal to anyone interested in Eastern Religion.
Candragomin is regarded in the Indo-Tibetan tradition as an exemplar of the bodhisattva ideal. Difficult Beginnings presents three of the most important works. "Candragomin's Resolve" is a short verse aspiration. "Twenty Verses on the Bodhisattva Vow" is a basis for exposition of the bodhisattva vow. "Praise in Confession" recounts the problems that Candragomin encountered in his spiritual practice.
Dr. Tatz provides an excellent introduction to the theory and practice of the bodhisattva path, the ideal of attaining buddhahood—awakening—as well as the commitment to teach and guide others on this path. Also included is a fascinating account of Candragomin's life, and lengthy commentary on the three works presented here. (Source Source: Shambhala Publications)Book
Commentaries
Commentary of
The Bodhisattvabhūmi (literally "The Stage of a Bodhisattva") stands as one of the most comprehensive and systematic expositions of the Mahāyāna Buddhist path from classical India. Formally the fifteenth section of the massive Yogācārabhūmi corpus, this foundational treatise provides an encyclopedic manual detailing the entire spiritual trajectory of a bodhisattva—from the initial arising of the "mind of awakening" (bodhicitta) to the ultimate attainment of perfect buddhahood.
Traditionally attributed to Ārya Asaṅga (c. fourth–fifth century CE) through revelation from the future buddha Maitreya, the text likely represents a compilation of earlier materials (c. 230–300 CE) that predates the fully developed Yogācāra philosophical system. Its existence in multiple Chinese translations from the early fifth century onward confirms its early date and widespread influence across Asian Buddhism.
Text
Teachings
The Wish-Fulfilling Jewel: Commentaries by His Holiness the Dalai Lama - Vol. 2 (Shechen Publications)
Commentaries by H.H. the Fourteenth Dalai Lama on The Words of My Perfect Teacher, Finding Rest in The Nature of the Mind, The Ritual for Taking the Bodhisattva Vow, and the Twenty Verses on the Vows.
Scholarship
Candragomin and the Bodhisattva Vow
Abstract
This dissertation presents, in two parts, a study of the life and works of the Indian Buddhist philosopher, teacher and litterateur Candragomin, and the study and translation of his own and associated treatises on the bodhisattva vow.
Taking the divisions in order: Part One is concerned with the life and works of Cg, beginning with a chapter on his date. Adducing new evidence and applying modern methodology to this controversial topic, it is determined that Cg, the University of Nalanda philosopher known to Tibetan and Chinese traditions, lived in the last three quarters of the seventh century, and that all the sixty-odd works attributed to him in the Tibetan canon may in fact be his, with the important exception of the Candra system of Sanskrit grammar.
Chapter Two studies the role played by Cg, in the traditional Tibetan accounts of his life, as exponent of Yogācāra philosophy and personification of the lay bodhisattva ideal. Chapter Three is a translation of Cg's fifty-one verse Praise in Confession (Deśana-stava) with its commentary (vṛtti) by Buddhaśānti , from the Tibetan translation. Semi-autobiographical in nature, this poem surveys the standard doctrines and practices of Buddhism in one of its most productive eras, an unusually candid and informative account of the problems encountered by a layman in his attempts at religious practice. Working in the high poetic (kāvya) style, Cg and his commentator apply, to his own life, the theoretical principles set forth in his Twenty Verses on the Bodhisattva Vow. The introductory remarks and annotation examine the methods of Rin-chen bzang-po (958–1055), dean of Tibetan translators, and the English rendering is a prototype for the translation of kāvya from a Tibetan version.
Part Two consists of a translation from the Tibetan (with reference to the parallel Sanskrit passages of Asaṅga) of Cg's didactic and historically important work on the bodhisattva vow (the Bodhisattva-saṁvara-viṁśaka)—a mnemonic condensation of the Chapter on Morality (śīla-paṭala) of the Bodhisattva-bhūmi—with the commentary upon it by the ninth century philosopher Śāntarakṣita. An introductory essay probes the bodhisattva figure as described in these and in later exegetical and synoptic treatises—especially in the "Three Vows" genre developed in Tibet upon late Indian models—the bodhisattva's aspirations and his means of fulfilling them, as distinguished from the aspirations and methods of "lesser vehicle" Buddhism. The importance of these works in understanding the ideals of the Greater Vehicle, as expressed in the moral code of the bodhisattva and the definition of his social relationships, cannot be underestimated. This dissertation is the first extensive study of bodhisattva morality, and of the ceremony for taking the bodhisattva vow, as it is elaborated in Yogācāra literature. The introductory essay also explores the role of the Viṁśaka and its commentary in the introduction of Buddhism into Tibet by Śāntarakṣita.
Detailed annotation to the translation incorporates bibliographical data and exegetical material drawn chiefly from scriptural (sūtra ) sources of the Chapter on Morality, commentaries to it by Guṇaprabha, Jinaputra and Samudramegha, and commentaries to the Twenty Verses itself by Bodhibhadra and Grags-pa rgyal-mtshan. The Byang-chub gzhung-lam of Tsong-kha-pa (1357–1419) has been quoted at length for its lucid and comprehensive account of reasoning upon these subjects by the various authors, teachers and schools of Indo-Tibetan Buddhism.
Seven appendices to the dissertation include edited Tibetan texts and the translation of subsidiary literature on the bodhisattva vow.
This dissertation presents, in two parts, a study of the life and works of the Indian Buddhist philosopher, teacher and litterateur Candragomin, and the study and translation of his own and associated treatises on the bodhisattva vow.
Taking the divisions in order: Part One is concerned with the life and works of Cg, beginning with a chapter on his date. Adducing new evidence and applying modern methodology to this controversial topic, it is determined that Cg, the University of Nalanda philosopher known to Tibetan and Chinese traditions, lived in the last three quarters of the seventh century, and that all the sixty-odd works attributed to him in the Tibetan canon may in fact be his, with the important exception of the Candra system of Sanskrit grammar.
Chapter Two studies the role played by Cg, in the traditional Tibetan accounts of his life, as exponent of Yogācāra philosophy and personification of the lay bodhisattva ideal. Chapter Three is a translation of Cg's fifty-one verse Praise in Confession (Deśana-stava) with its commentary (vṛtti) by Buddhaśānti , from the Tibetan translation. Semi-autobiographical in nature, this poem surveys the standard doctrines and practices of Buddhism in one of its most productive eras, an unusually candid and informative account of the problems encountered by a layman in his attempts at religious practice. Working in the high poetic (kāvya) style, Cg and his commentator apply, to his own life, the theoretical principles set forth in his Twenty Verses on the Bodhisattva Vow. The introductory remarks and annotation examine the methods of Rin-chen bzang-po (958–1055), dean of Tibetan translators, and the English rendering is a prototype for the translation of kāvya from a Tibetan version.
Part Two consists of a translation from the Tibetan (with reference to the parallel Sanskrit passages of Asaṅga) of Cg's didactic and historically important work on the bodhisattva vow (the Bodhisattva-saṁvara-viṁśaka)—a mnemonic condensation of the Chapter on Morality (śīla-paṭala) of the Bodhisattva-bhūmi—with the commentary upon it by the ninth century philosopher Śāntarakṣita. An introductory essay probes the bodhisattva figure as described in these and in later exegetical and synoptic treatises—especially in the "Three Vows" genre developed in Tibet upon late Indian models—the bodhisattva's aspirations and his means of fulfilling them, as distinguished from the aspirations and methods of "lesser vehicle" Buddhism. The importance of these works in understanding the ideals of the Greater Vehicle, as expressed in the moral code of the bodhisattva and the definition of his social relationships, cannot be underestimated. This dissertation is the first extensive study of bodhisattva morality, and of the ceremony for taking the bodhisattva vow, as it is elaborated in Yogācāra literature. The introductory essay also explores the role of the Viṁśaka and its commentary in the introduction of Buddhism into Tibet by Śāntarakṣita.
Detailed annotation to the translation incorporates bibliographical data and exegetical material drawn chiefly from scriptural (sūtra ) sources of the Chapter on Morality, commentaries to it by Guṇaprabha, Jinaputra and Samudramegha, and commentaries to the Twenty Verses itself by Bodhibhadra and Grags-pa rgyal-mtshan. The Byang-chub gzhung-lam of Tsong-kha-pa (1357–1419) has been quoted at length for its lucid and comprehensive account of reasoning upon these subjects by the various authors, teachers and schools of Indo-Tibetan Buddhism.
Seven appendices to the dissertation include edited Tibetan texts and the translation of subsidiary literature on the bodhisattva vow.
Dissertation
