No edit summary |
No edit summary |
||
| Line 152: | Line 152: | ||
There are two sets of liturgies for the actual taking of the bodhisattva vow passed down from the two main Mahāyāna traditions. Today, the Profound View tradition mainly uses the verses from chapter 2 and 3 of Śāntideva's ''Way of the Bodhisattva'', while the Vast Praxis tradition uses lines from Atiśa's ''Ritual Procedures for the Generation of the Mind and Vows'' (''Cittotpādasaṃvaravidhikrama'').<ref>See Atiśa Dīpaṃkaraśrījñāna, ''Cittotpādasaṃvaravidhikrama'' (''Sems bskyed pa dang sdom pa'i cho ga'i rim pa''), in Derge Tengyur D3969, dbu ma, vol.112, gi, fols. 245a2–248b2, http://purl.bdrc.io/resource/MW23703_3969. For an English translation of the text (with Wylie), see Richard Sherburne, trans., ''The Complete Works of Atīśa, Śrī Dīpaṁkara Jñāna, jo-bo-rje: The Lamp for the Path and Commentary, Together with the Newly Translated Twenty-five Key Texts'' (New Delhi: Aditya Prakashan, 2003), 536–51.</ref> | There are two sets of liturgies for the actual taking of the bodhisattva vow passed down from the two main Mahāyāna traditions. Today, the Profound View tradition mainly uses the verses from chapter 2 and 3 of Śāntideva's ''Way of the Bodhisattva'', while the Vast Praxis tradition uses lines from Atiśa's ''Ritual Procedures for the Generation of the Mind and Vows'' (''Cittotpādasaṃvaravidhikrama'').<ref>See Atiśa Dīpaṃkaraśrījñāna, ''Cittotpādasaṃvaravidhikrama'' (''Sems bskyed pa dang sdom pa'i cho ga'i rim pa''), in Derge Tengyur D3969, dbu ma, vol.112, gi, fols. 245a2–248b2, http://purl.bdrc.io/resource/MW23703_3969. For an English translation of the text (with Wylie), see Richard Sherburne, trans., ''The Complete Works of Atīśa, Śrī Dīpaṁkara Jñāna, jo-bo-rje: The Lamp for the Path and Commentary, Together with the Newly Translated Twenty-five Key Texts'' (New Delhi: Aditya Prakashan, 2003), 536–51.</ref> | ||
Although in some practices the ritual of taking refuge is added to the seven-limb prayer, making it an eight-limb prayer, as we find in the case of Śāntideva’s and | Although in some practices the ritual of taking refuge is added to the seven-limb prayer, making it an eight-limb prayer, as we find in the case of Śāntideva’s and Atiśa's texts, most traditions have the verse for taking refuge chanted just before taking the bodhisattva vow. In this way, one takes the vow of refuge as well as the bodhisattva vow in one session. | ||
In the Profound View tradition, the vows for both aspiring and engaged bodhicitta are taken in one session, while in the Vast Praxis tradition the two types of bodhisattva vows are taken separately. In the former tradition, the presence of a physical teacher is not essential, although that is preferred and highly recommended. In the latter tradition, as the second vow of engaged bodhicitta is taken mainly through a Q&A, there is a need for an officiant in person. The former also does not require a human birth as a precondition, and nonhuman beings such as gods and nāgas can get the bodhisattva vow. However, the Vast Praxis tradition argues that the bodhisattva vow must be based on general Buddhist ''pratimokṣa'' vows, which only a human can take. | In the Profound View tradition, the vows for both aspiring and engaged bodhicitta are taken in one session, while in the Vast Praxis tradition the two types of bodhisattva vows are taken separately. In the former tradition, the presence of a physical teacher is not essential, although that is preferred and highly recommended. In the latter tradition, as the second vow of engaged bodhicitta is taken mainly through a Q&A, there is a need for an officiant in person. The former also does not require a human birth as a precondition, and nonhuman beings such as gods and nāgas can get the bodhisattva vow. However, the Vast Praxis tradition argues that the bodhisattva vow must be based on general Buddhist ''pratimokṣa'' vows, which only a human can take. | ||
<h5>Liturgy in the Profound View Tradition</h5> | |||
In order to take the vows, one must first beseech the buddhas, the bodhisattvas in the ten directions, and one’s master to pay attention to the request. | |||
I beseech all buddhas, the blessed ones in the ten directions, the great bodhisattvas abiding in the ten stages, and the gurus who are the holders of the adamantine knowledge.<ref>For the Tibetan text, see Chatral Rinpoche, ''Byang sdoms blang chog dpal sprul gsung rgyun ltar bkod'', in Gsung 'bum, Bya bral sangs rgyas rdo rje (Taiwan: Corporate Body of the Buddha Educational Foundation, 2017), 2: 215, http://purl.bdrc.io/resource/MW4CZ354420. For an English translation, see Rigpa Translations, trans., "The Ritual for the Bodhisattva Vow: Arranged According to the Tradition of Patrul Rinpoche," by Chatral Rinpoche (Lotsawa House, 2008), https://www.lotsawahouse.org/tibetan-masters/chatral-rinpoche/bodhisattva-vow-patrul-tradition.</ref> With an exceptional motivation to save all sentient beings from suffering, one takes refuge in the exceptional objects, including the buddhas, their teachings, and the sangha community of enlightened bodhisattvas, for an exceptional duration—that is, until one reaches enlightenment. With such an attitude, one chants the following verse from the ''Bodhicaryāvatāra'' three times: | |||
{{PullBcaVerses|2.26}} | |||
The purpose of this website is to provide a resource hub for trustworthy information for learning about and teaching Bodhicitta ("bodhichitta") and Śāntideva's ("Shantideva's") related texts. Unique content will be shared here and the site will act as a broker for other projects and authors that have already created quality materials, which we will curate for a wide range of audiences.
See General disclaimer for more information.