Timeline of BCA Translations: Difference between revisions
From Bodhicitta
(VSCode edit) |
(VSCode edit) |
||
| Line 13: | Line 13: | ||
<div class="mt-4 filterableContent"> | <div class="mt-4 filterableContent"> | ||
{{#ask: [[Category:Library Items]][[Contains a full translation of::Bodhicaryāvatāra]]OR | {{#ask: [[Category:Library Items]][[Contains a full translation of::Texts/Bodhicaryāvatāra]]OR | ||
[[Category:Library Items]][[Contains a partial translation of::Bodhicaryāvatāra]] | [[Category:Library Items]][[Contains a partial translation of::Texts/Bodhicaryāvatāra]] | ||
|?Translator | |?Translator | ||
|?Pubdate | |?Pubdate | ||
Revision as of 21:00, 26 January 2026
Timeline of Translations
The Bodhicaryāvatāra in Western Languages
This is La Vallée Poussin's partial translation of the Bodhicaryāvatāra into French. "Bodhicaryāvatāra: Introduction à la pratique de la sainteté bouddhique (bodhi)" is a translation of the Sanskrit of chapters I, II, III, IV and X. It was published in Le Muséon 11 (1892): 68–82; 87–109. Anther partial translation, consisting of chapter 5, was later published in 1896. This was followed by a complete translation in 1907. The 1907 translation was the first complete translation of the text into a Western language. (See Oxford Bibliographies, Śāntideva, Bodhicaryāvatāra)
This is the continuation of La Vallée Poussin's partial translation of the Bodhicaryāvatāra into French. "Bodhisattvacaryāvatāra: Exposition de la pratique des bodhisattvas" is a translation of the Sanskrit of chapter V. It was published in Le Muséon 15 (1896): 306–18. Another partial translation, consisting of chapters I, II, III, IV, and X was published earlier in 1892 under the title Bodhicaryāvatāra: Introduction à la pratique de la sainteté bouddhique (bodhi).
The following pages contain an abridged translation of the original Sanskrit of the Bodhicharyāvatāra, based upon two editions, that contained in vol. ii. of the Journal of the Buddhist Text Society (Calcutta, 1894) and that published with Pranjākara-mati's commentary by Professor L. de la Vallée Poussin in the Bibliotheca Indica.[1] I have omitted a good deal of the text where it seemed needlessly prolix, and the whole of the scholastic disputation which makes up the bulk of the ninth chapter. But I hope that even in this curtailed form my translation will enable readers to understand and fairly appreciate the fervent devotion and brotherly love which make this little book, in spite of its errors, a lasting monument of true religious emotion, " an everlasting possession." (Barnett, introduction, 35–36)
Notes
- I have much pleasure in acknowledging my debt of gratitude to Professor Poussin's masterly French translation of the text published in the Revue d'Histoire et de Littérature Religieuses, vols. x.-xii. (1905-1907) under the title Bodhicaryāvatāra: Introduction à la Pratique des futurs Bouddhas.
Le Bodhicaryâvatâra que nous avons rendu par La Marche à la Lumière est un poème bouddhique écrit en sanscrit. Son auteur Śāntideva né aux environs du VIIe siècle est un docteur bouddhiste fortement inspiré par l’école Madhyamaka ou « voie du milieu » dont le fondateur historique est le célèbre Nagarjuna. Loin d’être un exposé aride rempli de syllogismes, son poème, admirablement écrit, est empreint d’une sensibilité toute humaine, traitant sans vaine rhétorique de thèmes éternels : le déchirement des séparations, les déchéances de la maladie et de la vieillesse, l’effroi devant la mort et le terrible mystère qui est au-delà du tombeau. L’ego n’ayant rien perdu de ses appétits, les anathèmes de Śāntideva sont et resteront toujours d’une brûlante actualité. Un classique de la spiritualité bouddhique. (Source: back cover of 1987 edition)
Der südindische Königssohn Shântideva studierte an der Klosterschule in Nandala und bekam dort wegen seiner Trägheit von Mönchsbrüdern den Spitznamen „Isst, schläft, scheißt“. Im 8. Jahrhundert hielt er eine tiefe und alle Zuhörer überraschende Dharma-Rede, das hier vorliegende Bodhicaryâvatâra. Darin erläutert er, wie ein Bodhisattva sein Leben gestalten sollte. Zwei Meditationsmethoden können helfen, sich anderen Menschen zuzuwenden: die Übung der Gleichheit des Anderen und des Selbst (parâtmasamatâ) und die Übung des Austauschens des Anderen und des Selbst (parâtmaparivartana). (Source Accessed Mar 17, 2021)
«Verranno tempi» si fa dire al Buddha in alcuni testi mahāyānici «in cui sempre più breve si farà la nostra vita. E tutti gli uomini invasati da una tragica follia di odio e di distruzione correranno l'un contro l'altro per vilipendersi, battersi, uccidersi. Ed ogni bastone ed ogni ramoscello si tramuterà in spada tagliente nelle loro mani omicide, ine a che, scomparsa ogni creatura, avrà termine quest'evo cosmico in cui abbiamo la triste ventura di vivere» . [...] Ma quando un decadimento fatale sembrava aver spento nelle conscienze ogni scintilla divina, ecco balzar fuori dallo stesso contagio il profeta, che con la parola e l'esempio suscita redentori entusiasmi. [...] Il Cammino verso la luce (Bodhicaryāvatāra) è la celebrazione del Bodhisattva, di questa santa creatura che il buddhismo mahāyānico ha glorificato, e quindi è opera d'amore. [...] Un amore per tutte le creature, uomini ed animali, ché la demarcazione recisa che noi occidenatli siamo abituati a fare fra uomini e bestie è ignota all'indiano. Uomini e bestie, dei e demoni sono ugualmente vittime del dolore, aggiogati dal peccato ad un indefinito travaglio nel giro delle esistenze, e ugualmente si preparano la propria sofferenza o la propria felicità, in virtù di quella ferrea legge del karman, che è per così dire la forza motrice di tutto quanto il creato. Il mondo soffre di un multiforme dolore, e questo dolore za, che è brama di piaceri, sete di potenza, orgoglio, desiderio di primeggiare, insofferenza dell'alttrui prosperità, gioia dell'altrui male, odio, rabbia. Distrutte le passioni è distrutto il dolore; e siccome questo dolore è sempre tale, sia in me che negli altri esso deve essere combattuto, per il fatto stesso che è dolore, in me e negli altri. [...] Allora non più il serpe dell'invidia si anniderà nell'animo nostro, né l'odio del nostro cuore traboccherà in parole acerbe contro i nostri nemici o armerà ai loro danni la nostra destra; ma solo carità, pietà, misericordia, amore governeranno il nostro spirito rasserenato. (Dallo scritto di Giuseppe Tucci) (Source Accessed Dec 9, 2021)
Mongolian translation of the Bodhicaryāvatāra by Chos kyi 'od zer (fl. 1305–1321), edited by Boris Vladimirtsov.
Translated from Sanskrit. Includes bibliographical references. In Bengali.
Classical work with Hindi translation and exhaustive introduction on the doctrines of Mahayana Buddhism. Includes bibliographical references (pages 1-2 (third group) and indexes.
Sanskrit text with Hindi translation; introductory matter in Hindi.
Japanese translation of the Bodhicaryāvatāra by Enshō Kanakura, published 1958.
The following pages contain an abridged translation of the original Sanskrit of the Bodhicharyāvatāra, based upon two editions, that contained in vol. ii. of the Journal of the Buddhist Text Society (Calcutta, 1894) and that published with Pranjākara-mati's commentary by Professor L. de la Vallée Poussin in the Bibliotheca Indica.[1] I have omitted a good deal of the text where it seemed needlessly prolix, and the whole of the scholastic disputation which makes up the bulk of the ninth chapter. But I hope that even in this curtailed form my translation will enable readers to understand and fairly appreciate the fervent devotion and brotherly love which make this little book, in spite of its errors, a lasting monument of true religious emotion, " an everlasting possession." (Barnett, introduction, 35–36)
Notes
- I have much pleasure in acknowledging my debt of gratitude to Professor Poussin's masterly French translation of the text published in the Revue d'Histoire et de Littérature Religieuses, vols. x.-xii. (1905-1907) under the title Bodhicaryāvatāra: Introduction à la Pratique des futurs Bouddhas.
Entering the Path of Enlightenment contains the first complete English translation of the Sanskrit Bodhicaryāvatāra. In this beautiful and moving classic of Mahāyāna Buddhism, Śāntideva, a monk at the famed Buddhist center of Nālānda in India, describes the Bodhisattva Vow—one of the major concepts of Buddhist belief.
In order to render the Bodhicaryāvatāra accessible to student and layman as well as specialist and scholar, Marion L. Matics divides the book into three parts: a guide which explains and interprets the Bodhicaryāvatāra and places it within the framework of the evolving history of Buddhist thought, the lucid translation itself, and appendices containing all the necessary tools for a thorough understanding of this celebrated work. (Source: back cover)
Includes facsimiles of texts in Oirat (Tod alphabet), with romanization, of the Subhāṣitaratnanidhi of Sa-skya Paṇḍita (with commentary), the 10th chapter of the Bodhicaryāvatāra, the anonymous Dörbön Oyirdiyin tüüke tuuji and Bātur Ubaśi Tu̇men's Dörbön Oyiradiyin tüüke.
Preface
The Ninth or Perfection of Wisdom Chapter (Praiñāpāramitā-Pariccheda- PP) of Śāntideva's Bodhicaryāvatāra (BCA) was the last comprehensive statement of the Indian Mādhyamika school which was written from the Prāsangika standpoint of Buddhapālita and Candrakīrti. For that reason, and because of the insight that it gives into the thought of one of the major Indian Buddhist teachers, I believe that it merits the attention of Buddhologists and other scholars concerned with Buddhist philosophy in India and Tibet. In the present study I have sought to remedy the lack of an adequate translation and exposition of this work in English.
The Prāsangika-Mādhyamika school had long been of interest to me, and I had also greatly admired those portions of the BCA that I had read in Sanskrit and Tibetan in the course of my graduate training. Therefore when Prof. Geshe L. Sopa suggested in 1972 that I make a translation and study of the PP the subject of my dissertation I found it a most congenial project. In the years that followed I have become well aware of the difficulties that beset the translator of a complex work of philosophy like the PP. Obviously the few years that I have devoted to this task are insufficient to produce the definitive treatment of a work about which some of Tibet’s finest thinkers have debated for over five hundred years without causing a definite consensus of opinion to be reached. It has been my object merely to render Śāntideva's verses into English with as little distortion of their meaning as possible, and to provide a reasonable exegesis of them according to the major Indian and Tibetan commentaries. There is of course often more than one plausible explanation for a verse, and while I have followed my personal preference on such occasions I have also tried to indicate all possible alternatives. In addition, I have included a brief introduction dealing with the PP in the context of Śāntideva's writings, and with some of the philosophical problems contained in it. (Sweet, preface, ii-iii)
The Prāsangika-Mādhyamika school had long been of interest to me, and I had also greatly admired those portions of the BCA that I had read in Sanskrit and Tibetan in the course of my graduate training. Therefore when Prof. Geshe L. Sopa suggested in 1972 that I make a translation and study of the PP the subject of my dissertation I found it a most congenial project. In the years that followed I have become well aware of the difficulties that beset the translator of a complex work of philosophy like the PP. Obviously the few years that I have devoted to this task are insufficient to produce the definitive treatment of a work about which some of Tibet’s finest thinkers have debated for over five hundred years without causing a definite consensus of opinion to be reached. It has been my object merely to render Śāntideva's verses into English with as little distortion of their meaning as possible, and to provide a reasonable exegesis of them according to the major Indian and Tibetan commentaries. There is of course often more than one plausible explanation for a verse, and while I have followed my personal preference on such occasions I have also tried to indicate all possible alternatives. In addition, I have included a brief introduction dealing with the PP in the context of Śāntideva's writings, and with some of the philosophical problems contained in it. (Sweet, preface, ii-iii)
Beschrijving van het religieuze ideaal van het Mahayana-boeddhisme, het leven van de bodhisattva, volgens de ideeën van Santideva, een filosoof uit de 7e eeuw.
Description of the religious ideal of Mahayana Buddhism, the life of the bodhisattva, according to the ideas of Śāntideva, a philosopher of the 7th century. (Source Accessed Dec 1, 2021)
Newari and Sanskrit; prefatory matter in Newari.
Eine der wichtigsten Quellen zum Verständnis des Mahāyāna (>Großes Fahrzeug<), wunderbar klar und von poetischer Kraft.
Mit dieser Neuübertragung gelingt es Ernst Steinkellner, daß das Werk des buddhistischen Mönchs Sāntideva aus dem 7. Jahrhundert uns unmittelbar anspricht.
»Wenn du das Selbst liebst, darfst du dich selbst nicht lieben. Wenn du das Selbst schützen mußt, darfst du es nicht schützen. (Source: back cover)
A Danish translation of Nāgārjuna's Suhṛllekha and Śāntideva's Bodhicaryāvatāra by Christian Lindtner.
A translation of the Bodhicaryāvatāra and the Śikṣāsamuccayakārikā from Sanskrit to Italian by Amalia Pezzali. Published by Editrice Missionaria Italiana, 1982.
A compilation of fourteen Sanskrit Buddhist texts translated into Italian. Edited by Raniero Gnoli. The texts include the Pratītyasamutpādasūtra, Śālistambasūtra, Vajracchedikāsūtra, Śūraṅgamasamādhisūtra, Vimalakīrtinirdeśasūtra, Mūlamadhyamakakārikā, Prasannapadā, Prajñāpāramitāpiṇḍārtha, Bodhicaryāvatāra, Jātakamāla, Śatapañcāśatka, Prajñāpāramitāstotra, Guhyasamājatantra, and the Tattvajñānasaṃsiddhi.
Shantideva's Bodhisattvacaryavatara (A Guide to the Bodhisattva's Way of Life) holds a unique place in Mahayana Buddhism akin to that of the Dhammapada in Hinayana Buddhism and the Bhagavadgita in Hinduism. In combining those rare qualities of scholastic precision, spiritual depth and poetical beauty, its appeal extends to a wide audience of Buddhists and non-Buddhists alike. Composed in India during the eighth century of the Christian era, it has since been an inspiration to millions of people throughout the world.
This present translation is based upon a 12th century Tibetan commentary as orally explained by the Ven. Geshe Ngawang Dhargyey. The ninth chapter on wisdom has been expanded for this edition with relevant commentarial passages. (Source: back cover)
In Sanskrit; translation and commentary in Newari; prefatory matter in English and Newari. Title on added t.p.: Bodhicharyāvatāra.
Note 78 in Fredrik Liland's Master's thesis, "The Transmission of the Bodhicaryāvatāra: The History, Diffusion, and Influence of a Mahāyāna Buddhist Text," reads "Recently V. Divyavajra (1986) published what seems to be a Sanskrit edition with Newari translations of the BCA and the BCAP. This has not been available to me so far, but would indeed be of interest in further work on the BCANew." (see p. 26)
Note 78 in Fredrik Liland's Master's thesis, "The Transmission of the Bodhicaryāvatāra: The History, Diffusion, and Influence of a Mahāyāna Buddhist Text," reads "Recently V. Divyavajra (1986) published what seems to be a Sanskrit edition with Newari translations of the BCA and the BCAP. This has not been available to me so far, but would indeed be of interest in further work on the BCANew." (see p. 26)
Le Bodhicaryâvatâra que nous avons rendu par La Marche à la Lumière est un poème bouddhique écrit en sanscrit. Son auteur Śāntideva né aux environs du VIIe siècle est un docteur bouddhiste fortement inspiré par l’école Madhyamaka ou « voie du milieu » dont le fondateur historique est le célèbre Nagarjuna. Loin d’être un exposé aride rempli de syllogismes, son poème, admirablement écrit, est empreint d’une sensibilité toute humaine, traitant sans vaine rhétorique de thèmes éternels : le déchirement des séparations, les déchéances de la maladie et de la vieillesse, l’effroi devant la mort et le terrible mystère qui est au-delà du tombeau. L’ego n’ayant rien perdu de ses appétits, les anathèmes de Śāntideva sont et resteront toujours d’une brûlante actualité. Un classique de la spiritualité bouddhique. (Source: back cover)
The Guide to the Bodhisattva Way of Life is one of the most highly recommended texts for Mahayana practice. The ninth chapter of that book, the chapter on Transcendent Wisdom, is known among Buddhist scholars as a challenging and profound exposition of the Madhyamika View of Buddhist philosophy. It is difficult to understand without a commentary.
This extraordinarily clear exposition is based on an oral teaching given in 1979 by His Holiness the Dalai Lama before an assembly of over a thousand Tibetans and Westerners. He explicates the different points and shows how the Centrist View differs from other Buddhist and non-Buddhist views. This invaluable volume, with its precise elucidation of core issues of Tibetan Buddhism, stands as a key work in Buddhist literature. (Source: back cover)
This extraordinarily clear exposition is based on an oral teaching given in 1979 by His Holiness the Dalai Lama before an assembly of over a thousand Tibetans and Westerners. He explicates the different points and shows how the Centrist View differs from other Buddhist and non-Buddhist views. This invaluable volume, with its precise elucidation of core issues of Tibetan Buddhism, stands as a key work in Buddhist literature. (Source: back cover)
Text and commentary in Sanskrit; translation of the text in Hindi; prefatory matter in Hindi and Sanskrit.
A translation of Śāntidēva's Bodhicharyāvatāra by Parmananda Sharma. Contains the original Sanskrit text with English translation and exposition based on Prajñākarmati's Pañjikā.
This text has also been re-translated by Parmananda Sharma in Discourses on Bodhicharyāvatāra. That translation is not based on Prajnākaramati's Panjikā but is based on the on His Holiness the Dalai Lama’s discourses on Bodhicharyāvatāra given to the Himalayan devotees from Lahaul, Spiti, Kinnaur and the Tibetan residents at Kullu-Manali, Himachal Pradesh in 1981.
This volume presents the Mongolian translation of Śāntideva's Bodhicaryāvatāra ("The Way of the Bodhisattva"), translated by the Tibetan scholar Chos kyi 'od zer. Edited by the eminent Russian Mongolist Boris Yakovlevich Vladimirtsov (1884–1931), this edition contains the Mongolian script text of this foundational Mahāyāna Buddhist treatise on the bodhisattva path. Originally published as Volume XXVIII of the Bibliotheca Buddhica series by the USSR Academy of Sciences in Leningrad (1929–1930), this Motilal Banarsidass edition is a reprint of that scholarly work. The Bibliotheca Buddhica series, founded in 1897 in St. Petersburg by Sergei Oldenburg, is a collection of Buddhist original texts in Sanskrit, Tibetan, Uiguric, Turkish, and Mongolian, making rare Buddhist manuscripts accessible to scholars.
Sources:
Le Bodhicaryavatara, ou La Marche vers l'Eveil, admirable poème composé par le saint indien Shantideva, expose l'entrée dans la pratique des bodhisattvas, voie de la compassion et de la vacuité que suivent ces héros de l'Eveil qui, se détournant du samsara, font le vu de délivrer les êtres de la souffrance et de l'ignorance. Shantideva y décrit l'aspiration à l'Eveil, sa mise en uvre et les bienfaits qui en découlent. (Source: Padmakara)
A classic work that has been the masterpiece of both Mahāyāna and Vajrayāna Buddhist practitioners for centuries. Its author was an Indian learned monk from the University of Nālanda, Śāntideva. The work is poetic and provides practical instructions for the journey towards enlightenment and a happier, more balanced life. (Source Accessed Mar 19, 2021)
Bodhicaryāvatarā Commentary by Geshe Jampa Tegchok with the Outline from Gyaltsab Je’s Commentary
La vacuité, peut~être le plus intriguant des concepts bouddhistes, fait l'objet du neuvième chapitre de La Marche vers l'Eveil (Bodhicaryâvatâra), chef-d'œuvre de la littérature du Grand Véhicule. Dans ce célèbre « chapitre IX», Shântideva décrit la philosophie de la Voie médiane (mâdhyamika) et la formation de la connaissance transcendante, connaissance directe de la vacuité.
Les deux textes qui composent le présent volume appart appartiennent à la riche tradition exégetique de La Marche vers l'Eveil, et c'est à la demande de Sa Sainteté le Dalaï-lama qu'ils ont été traduits du tibétain, pour éclairer la poésie quelque peu cryptique de Shântideva et développer les subtilités de son argumentation.
Tenus en grande estime et étudiés autant l'un que l'autre, ces deux commentaires ne soulignent pas les mêmes points, ou alors, pas de la même manière. En combinant leurs visions différentes et complémentaires, le lecteur devrait parvenir à une compréhension d'autant plus profonde de la vacuité. (Source: back cover)
Les deux textes qui composent le présent volume appart appartiennent à la riche tradition exégetique de La Marche vers l'Eveil, et c'est à la demande de Sa Sainteté le Dalaï-lama qu'ils ont été traduits du tibétain, pour éclairer la poésie quelque peu cryptique de Shântideva et développer les subtilités de son argumentation.
Tenus en grande estime et étudiés autant l'un que l'autre, ces deux commentaires ne soulignent pas les mêmes points, ou alors, pas de la même manière. En combinant leurs visions différentes et complémentaires, le lecteur devrait parvenir à une compréhension d'autant plus profonde de la vacuité. (Source: back cover)
El maestro zen Dokushô Villalba presenta en este libro la traducción del Bodhicaryavatara, una de las obras más importantes del monje budista indio Santideva, escrita originalmente en sánscrito probablemente a principios del siglo VIII. La Marcha hacia la luz es un canto épico destinado a despertar en los seres humanos la energía emocional y la motivación necesarias para emprender el camino que va desde la oscuridad de la inconsciencia a la luz del Bien supremo. Este es el camino enseñado por el Budismo Mahayana que tiene su más clara manifestación en el héroe espiritual que es el bodisatva. El poema de Santideva va dirigido sobre todo al corazón, aunque no está exento de lógica y dialéctica, pues todo lo que se necesita para emprender esta Marcha es la energía emocional correctamente canalizada por la motivación justa. El ser humano se mueve por aquello que le emociona, y así Santideva recurre en sus versos a imágenes cargadas de tintes trágicos, dramáticos, líricos y poéticos para transmitir su enseñanza. La comprensión intelectual no basta: es la emoción la energía que hace que los conceptos y comprensiones intelectuales adquieran vida y calor. Y tanto más necesaria es esta energía emocional cuando se trata de emprender la Marcha definitiva, la que libera de la esclavitud de las pasiones conduciendo hasta la liberación y la iluminación de la existencia humana, para la cual este texto de Santideva constituye una esplendorosa guía. (Source Accessed Mar 22, 2021)
People/Trinley, Tenzin, People/Vajra Yogini Institute
Very famous, both in India and in Tibet, the Bodhicharyavatara of Shantidéva (7th century) is a marvelous poem which presents the method applied by the "Sons of Buddha" to generate the mind of enlightenment, to train in the six transcendent perfections, and attain enlightenment.
This edition (carried out on the occasion of the teaching of His Holiness the Dalai Lama on the 9th chapter of the root text concerning wisdom, at the Vajra Yogini Institute in November 1993) includes the full translation of the original verses as well as the detailed commentary given in 1985 by Geshé Lobsang Tengyé. Translated from Tibetan by Tenzin Trinley. French translation by the Vajra Yogini Institute. (Source: Editions Vajra Yogini)
Vivre en héros pour l'eveil est un des classiques de la tradition du Grand Vehicule indien. Son auteur, Shantideva (685-763), l'un des derniers tres grands maītres bouddhistes de l'Inde, y déploie d'une manière inégalée l'exposé des méthodes pour ériger dans le coeur de chacun deux piliers flamboyants: la compassion universelle et la sagesse du non-so1, supports de 1'infinie activité des Héros pour l'éveil et des Éveillés.
Ce texte - qui paraīt avoir été écrit à l'intention de l'homme d'aujourd'hui, tant l'acuité de la description de ses états d'espirit, de ses peurs, des passions et perturbations qui l'agitent y est grande- fut, au cours des siècles, l'enseignement de prédilection des aspirants à la plénitude et une source intarissable d'inspiration. Alors que le bouddhisme se diffuse en Occident, il reste un recueil d'instructions chéri par de nombreux maītres contemporains de toutes obédiences. (Source: back cover)
A translation of the Bodhicaryāvatāra from Sanskrit to Hindi.
Compassion is the guiding principle of the bodhisattvas, those who vow to attain enlightenment in order to liberate all sentient beings from the suffering and confusion of imperfect existence. To this end, they must renounce all self-centered goals and consider only the well-being of others. The bodhisattvas' enemies are the ego, passion, and hatred; their weapons are generosity, patience, perseverance, and wisdom.
In Tibetan Buddhism, the Dalai Lama is considered to be a living embodiment of this spiritual ideal. His Holiness the Fourteenth Dalai Lama presents here a detailed manual of practical philosophy, based on The Way of the Bodhisattva (Bodhicaryāvatāra), a well-known text of Mahayana Buddhism written by Shantideva. The Dalai Lama explains and amplifies the text, alluding throughout to the experience of daily life and showing how anyone can develop bodhicitta, the wish for perfect enlightenment for the sake of others. This book will surely become a standard manual for all those who wish to make the bodhisattva ideal a living experience. (Source: back cover)
In Tibetan Buddhism, the Dalai Lama is considered to be a living embodiment of this spiritual ideal. His Holiness the Fourteenth Dalai Lama presents here a detailed manual of practical philosophy, based on The Way of the Bodhisattva (Bodhicaryāvatāra), a well-known text of Mahayana Buddhism written by Shantideva. The Dalai Lama explains and amplifies the text, alluding throughout to the experience of daily life and showing how anyone can develop bodhicitta, the wish for perfect enlightenment for the sake of others. This book will surely become a standard manual for all those who wish to make the bodhisattva ideal a living experience. (Source: back cover)
Es la primera traducción al castellano basada en fuentes originales de una de las joyas del pensamiento de la humanidad, el Bodhicharyavatara o Guía a la forma de vida del Bodhisatva. Ocupa un lugar preponderante en el Budismo Mahayana, al igual que el Dhammapada en el Budismo Hinayana o la Biblia en el Cristianismo. Sus versos constituyen objetos de reflexión que pueden servir tanto a budistas como a no budistas. Aunque fue compuesto en el siglo ocho por el erudito indio, Shantideva, la mayoría de sus versos reflejan momentos de nuestra ajetreada vida y leerlos proporcionará un respiro, una percepción de nuestra existencia radicalmente diferente. La versión de este texto corre a cargo de Isidro Gordi, quien ha recibido directamente de uno de sus Maestros, Gueshe Tamding Gyatso, tanto la Transmisión Oral del texto raíz como el comentario verso a verso de esta obra capital. (Source Accessed Mar 19, 2021)
People/Crosby, K., People/Skilton, A.
This translation of Śāntideva's Bodhicaryāvatāra was an important contribution to the field in the 1990s and was translated primarily from the Sanskrit text with reference to Louis de la Vallée Poussin's critical edition of the Bodhicaryāvatārapañjikā, Prajñākaramati's commentary on the root text. Along with the general introduction and translator's introduction, each chapter also has an introduction giving an overview of the chapter with content of interest and some 50 pages of notes, making it a useful contribution to the study of Śāntideva and the text. See Gomez's critique of the translation in his article "The Way of the Translators: Three Recent Translations of Śāntideva's Bodhicaryāvatāra (1999)".
- Written in India in the early 8th century AD, Śāntideva's Bodhicaryāvatāra addresses the profound desire to become a Buddha and rescue all beings from suffering. The person who acts upon such a desire is a Bodhisattva. Śāntideva not only makes plain what the Bodhisattva must do and become, he also invokes the powerful feelings of aspiration that underlie such a commitment, employing language which has inspired Buddhists ever since it first appeared. Indeed, his book has long been regarded as one of the most popular accounts of the Buddhist's spiritual path. Important as a manual of training among Mahāyāna Buddhists, especially in the Tibetan Buddhist tradition, this text continues to be used as the basis for teaching by modern Buddhist teachers. This new translation from the original language provides detailed annotations explaining allusions and technical references. Also, the Introduction both serve to locate Śāntideva's work in its proper context, and for the first time explain its structure. (Source: Oxford University Press)
People/Wallace, A., People/Wallace, V.
In the whole of the Tibetan Buddhist tradition, there is no single treatise more deeply revered or widely practiced than A Guide to the Bodhisattva Way of Life. Composed in the eighth century by the Indian Bodhisattva Santideva, it became an instant classic in the curricula of the Buddhist monastic universities of India, and its renown has grown ever since. Santideva presents methods to harmonize one's life with the Bodhisattva ideal and inspires the reader to cultivate the perfections of the Bodhisattva: generosity, ethics, patience, zeal, meditative concentration, and wisdom. (Source: Shambhala Publications)
In this book the Dalai Lama shows how through the practice of patience and tolerance we can overcome the obstacles of anger and hatred. He bases his discussion on A Guide to the Bodhisattva's Way of Life, the classic work on the activities of Bodhisattva's-those who aspire to attain full enlightenment in order to benefit all beings.
The techniques and methods presented are relevant not only for Buddhist practitioners but for all who seek to improve themselves. Through these teachings and by his own example, the Dalai Lama shows the power that patience and tolerance have to heal anger and to generate peace in the world. (Source: Motilal Banarsidass)
People/Blankleder, H., People/Fletcher, W., People/Padmakara Translation Group
The Way of the Bodhisattva (or Bodhicharyavatara, literally "An Entry into the Activities of Enlightenment") is one of the great classics of Mahayana Buddhism. Presented in the form of a personal meditation in verse, it outlines the path of the bodhisattvas—those beings who, turning aside from the sufferings of the world of samsara, nevertheless renounce the peace of individual salvation and vow to work for the deliverance of all beings, and to attain enlightenment for their sake.
Originally written in India in Sanskrit, the text first appeared in Tibetan translation soon after its composition in the eighth century. The fact that it has been expounded, studied, and practiced in Tibet in an unbroken tradition lends the Tibetan version of this classic a particular authority. The present translation has therefore been rendered from the Tibetan, following a commentary by the Nyingma master Kunzang Pelden, renowned for its thoroughness, clarity, and accessibility.
Shantideva begins with a celebration of the mind of enlightenment, explaining in detail how this is cultivated. There are chapters devoted to the transcendent perfections of patience, heroic perseverance, meditation, and wisdom. The teaching on meditation culminates in the profound practices of equality and exchange of self and other. The celebrated ninth chapter presents the direct realization of emptiness, the perfection of wisdom, as explained in the Madhyamika, or "Middle Way" tradition. Throughout the verses of this text, Shantideva is able to communicate the qualities of precision, contemplative experience, and lyrical beauty, which have served to inspire generations of spiritual aspirants. (Source: back cover)
Originally written in India in Sanskrit, the text first appeared in Tibetan translation soon after its composition in the eighth century. The fact that it has been expounded, studied, and practiced in Tibet in an unbroken tradition lends the Tibetan version of this classic a particular authority. The present translation has therefore been rendered from the Tibetan, following a commentary by the Nyingma master Kunzang Pelden, renowned for its thoroughness, clarity, and accessibility.
Shantideva begins with a celebration of the mind of enlightenment, explaining in detail how this is cultivated. There are chapters devoted to the transcendent perfections of patience, heroic perseverance, meditation, and wisdom. The teaching on meditation culminates in the profound practices of equality and exchange of self and other. The celebrated ninth chapter presents the direct realization of emptiness, the perfection of wisdom, as explained in the Madhyamika, or "Middle Way" tradition. Throughout the verses of this text, Shantideva is able to communicate the qualities of precision, contemplative experience, and lyrical beauty, which have served to inspire generations of spiritual aspirants. (Source: back cover)
People/Gethin, S., People/Blankleder, H., People/Fletcher, W., People/Padmakara Translation Group
One of the most intriguing and challenging aspects of Buddhism is the idea of Emptiness. This is the subject of the ninth chapter of the Bodhicharyavatara (The Way of the Bodhisattva), one of the great classics of Mahayana Buddhist literature. The author, Shantideva, introduces the philosophical view of the Madhyamika school and describes the development of Transcendent Wisdom, the heart and life of Buddhist practice.
Numerous commentaries have been written by great Buddhist masters to explain Shantideva's somewhat cryptic poetry and subtle philosophical arguments. Two such commentaries, translated from Tibetan at the request of H.H the Dalai Lama, are presented in this book, along with a new translation of the original text. While both are highly respected within the explanatory tradition, their striking differences, in both emphasis and style, provide a rare depth of perspective on this essential subject. (Source: back cover)
Shantideva's Bodhisattvacaryavatara (A Guide to the Bodhisattva's Way of Life) holds a unique place in Mahayana Buddhism akin to that of the Dhammapada in Hinayana Buddhism and the Bhagavadgita in Hinduism. In combining those rare qualities of scholastic precision, spiritual depth and poetical beauty, its appeal extends to a wide audience of Buddhists and non-Buddhists alike. Composed in India during the eighth century of the Christian era, it has since been an inspiration to millions of people throughout the world.
This present translation is based upon a 12th century Tibetan commentary as orally explained by the Ven. Geshe Ngawang Dhargyey. The ninth chapter on wisdom has been expanded for this edition with relevant commentarial passages. (Source: back cover)
People/Rijāla, N., People/Rāṇā, S.
Sanskrit text with Nepali translation and commentary of a classical verse work on the practice of Mahayana Buddhism. (Source: Worldcat.org)
Ce chapitre de louanges à l'Esprit d'Eveil est traduit en français par le Bhiksu Thich Tri Lai depuis le texte original en tibétain, avec des explications minutieuses et des recherches comparatives avec d'autres textes écrits en sanskrit, en tibétain et en chinois classique, ce qui ajoute à la valeur du texte des preuves d'appui concernant aussi bien l'aspect large et profond du Bouddhisme. Vén. Dr Thich Huyen-Vi, Président de la Congrégation Bouddhique Mondiale Linh-Son. Bhiksu Thich Tri Lai est moine et conférencier à la Congrégation Bouddhique Mondiale Linh-Son. Ce livre rassemble ses enseignements donnés au Monastère Linfi-son de Joinville-le-Pont pendant l'année 1999. Ila été rajouté en annexe le texte racine d'après les sources sanskrites, tibétaines et chinoises ainsi que ses traductions en vietnamien, anglais et français. (Source Accessed Mar 22, 2021)
People/Doctor, T., People/Holmes, Ken, People/Matics, M.
One of the foremost texts of the Mahayana tradition is Shantideva's A Guide to the Bodhisattva's Way of Life. The book consists of ten chapters which deals with Benefits of Awaking Mind; The Confession of Negative Deeds; The Full Acceptance of Awakened Mind; Conscientiousness; Guarding Alertness; The Perfection of Patience; The Perfection of Enthusiasm; The Perfection of Meditation; The Perfection of Wisdom; and Dedication. The book also contains notes, glossaries and bibliographies. (Source Accessed Jan 20, 2021)
Drops of Nectar: Khenpo Kunpal's Commentary on Shantideva's Entering the Conduct of the Bodhisattvas
The Bodhisattva-caryāvatāra is without doubt one of the most significant works in Mahāyāna Buddhist literature. Written entirely in verse, the text is a remarkable piece of didactic Sanskrit poetry,[1] extolling the bodhisattva ideal and guiding a Buddhist practitioner along the complete Mahāyāna path, culminating in the attainment of enlightenment. The text is generally thought to have been written in the 8th century at the Buddhist university of Nālandā[2] by the Indian master and monk Śāntideva. The text soon acquired great popularity, and a rich tradition of commentarial writing on the Bodhisattva-caryāvatāra developed. This, however, ended with the decline of Buddhism in India.
As part of establishing Indian Buddhism in Tibet, an enormous project of translating Buddhist texts was carried out by Tibetan translators assisted by Indian paṇḍitas, yogin-scholars. Of the many texts that were translated into Tibetan, the Bodhisattvacaryāvatāra rapidly gained a prominent position. Many Tibetan explanation lineages[3] of the Bodhisattva-caryāvatāra came into existence then and have been preserved in Buddhist monasteries and shedras[4] up to the present day. All the main schools of Tibetan Buddhism—Nyingma, Kagyü, Sakya, the Old Kadampa, and the New Kadampa School, also known as the Gelukpa School—maintained their own explanation lineages of this revered text.
This work focuses on the explanation lineage of the Bodhisattva-caryāvatāra according to the Nyingma School as taught by the East Tibetan master Paltrül Rinpoche Orgyen Jigme Chökyi Wangpo[5] (1808-1887). Paltrül Rinpoche, one of the greatest Nyingma scholars and practitioners of the 19th century, is reputed to have taught the entire text more than one hundred times during his life. Although he was a prolific writer, he left us no written commentaries on the Bodhisattva-caryāvatāra. However, the Nyingma interpretation he gave orally was preserved in writing by a few of his main students,[6] especially Khenpo Kunpal[7] (1862-1943), who studied for many years with Paltrül Rinpoche and wrote a comprehensive commentary on the Bodhisattva-caryāvatāra.
Khenpo Kunpal’s commentary is entitled, “A Word-by-Word Commentary on the Bodhisattva-caryāvatāra, called Drops of Nectar, according to the Personal Statement of the Mañjughoṣa-like Teacher.”[8] This commentary, specifically designed for practitioners of Buddhist meditation, has gained wide acceptance among followers of the Nyingma School and is highly respected by the Sakya and Kagyü Schools as well. Even now, Khenpo Kunpal’s commentary is studied and practiced in Buddhist monasteries, universities, and dharma centers throughout the world. (Kretschmar, translator's introduction, vol. 1, 1–3)
Notes
- For comments on the poetic quality of the Bodhisattva-caryāvatāra, see The Bodhisattvacaryāvatāra, a new translation, pages xxxviii-xxxix.
- The Buddhist monastery and university of Nālandā was established by King Śaurāditya, also known as Kumāragupta I (ca. 415-455) and was destroyed by Muslim invaders in 1197. Nālandā University was the most famous institution of Buddhist education in medieval India.
- bshad brgyud.
- A shedra [bshad grva], literally ‘the section for teaching’, is the section of a monastery devoted to the study of the five major and minor sciences, primarily Buddhist philosophy as taught in the tripiṭaka [sde snod gsum] and the Tangyur. In a major monastery of East Tibet, monks had the opportunity to specialize in ritual practice, meditation practice, administration or scholarly pursuits. Not every monastery in East Tibet had a shedra, but those shedras that were developed followed a very strict curriculum, with a series of texts that were to be studied and mastered in a particular order and within a certain time-frame. The five major sciences [rig gnas che ba lnga] include the science of arts [bzo rig gnas], medical science [gso ba’i rig gnas], the science of linguistics [sgra’i rig gnas], the science of logic [gtan tshigs kyi rig gnas] and the inner science of Buddhist philosophy [nang don rig pa]. To be learned in the inner science means that one is learned in both sūtra and tantra. The first four of these sciences are also called the ’four common sciences’ [thun mong gi rig gnas bzhi]. The five minor sciences [rig gnas chung ba lnga] consist of poetics [snyan ngag], synonymics [mngon brjod], prosody [sdeb sbyor], drama [zlos gar] and astrology [skar rtsis]. More details on the history of different East Tibetan shedras can be found later in the text.
- Paltrül Orgyen Jigme Chökyi Wangpo [dpal sprul o rgyan ’jigs med chos kyi dbang po], known as Paltrül Rinpoche. For biographical notes see Masters of Meditation (pages 201-210), dpal sprul rnam thar. Further information was obtained from Enlightened Vagabond.
- Masters such as Mipham Rinpoche [mi pham rin po che], Thubten Chökyi Drakpa [thub bstan chos kyi grags pa], Khenpo Kunpal [mkhan po kun dpal], Zhechen Gyaltsab Pema Namgyal [zhe chen rgyal tshab padma rnam rgyal], Mewa Sönam Chödrup and others.
- Khenpo Kunpal had several names, including Gegong Khenpo Kunpal [dge gong mkhan po kun dpal], Kunzang Palden [kun bzang dpal ldan] and Thubten Kunzang Chödrak [thub bstan kun bzang chos grags]. Some sources give his birth date as 1862, while others say he lived from 1870-1940. Since Paltrül Rinpoche passed away in 1887, the birth date of 1862 seems more likely. Khenpo Kunpal was also a student of Ön Urgyen Tendzin Norbu and studied for many years at Śrī Siṃha Shedra of Dzogchen Monastery. For biographical notes see Masters of Meditation, pages 258-259 and page 375, footnote 286. According to kaḥ thog lo rgyus, page 145, Khenpo Kunpal lived to the age of 82.
- byang chub sems dpa’i spyod pa la ’jug pa’i tshig ’grel ’jam dbyangs bla ma’i zhal lung bdud rtsi’i thig pa, here referred to as kun dpal ’grel pa.
Madhyamaka is a potent and universally accessible means of calming out suffering and awakening to our innate wisdom. The Center of the Sunlit Sky artfully rescues this brilliant teaching from its unwarranted reputation for intellectual opacity and reinstates it as a supremely practical toolkit for everyday living. The aim of this book is to take Mahyamaka out of the purely intellectual corner into which it–unjustly–gets boxed. It is an attempt to show how Madhyamaka actually addresses and works with all of our experiences in life.
The book follows the original Indian sources as well as the standard commentaries on Madhyamaka in the Kagyü School of Tibetan Buddhism. At the same time, these materials are adapted for a contemporary audience, combining the familiar sharpness of Madhyamaka reasonings (launching a massive assault on our cherished belief systems) with exploring the practical relevance of the Madhyamaka way of mind training.
Part One of the book, "The General Presentation of Madhyamaka in the Kagyü Tradition," provides an overview of the transmission of Madhyamaka from India to Tibet and its relation to Vajrayāna and Mahāmudrā, followed by a general presentation of Madhyamaka in terms of ground, path, and fruition. Further chapters are devoted to the Autonomist-Consequentialist distinction, the controversial issue of "Shentong-Madhyamaka," the distinction between expedient and definitive meaning, and a penetrating presentation of the major differences between the Eight Karmapa's and Tsongkhapa's interpretations of Madhyamaka.
Part Two consists of a brief introduction to the Bodhicaryāvatāra and a translation of the Second Pawo Rinpoche's commentary on its ninth chapter (on knowledge).
(Source: book jacket)Shantidevas Lebensführung im Geiste der Erleuchtung aus dem achten Jahrhundert gehört noch heute zu den meistgelesenen buddhistischen Werken. Der Dalai Lama betont immer wieder, dass es genügt, diesen einen Text zu studieren, um den Weg zur Erleuchtung zu gehen. Bisher gab es auf Deutsch nur eine sprachlich sehr antiquierte und inhaltlich nicht immer richtige Übersetzung vom Anfang des 20. Jahrhunderts. Die vorliegende Neuübersetzung aus dem Tibetischen von Jobst Koss macht das Buch endlich einem breiten Publikum zugänglich. In eindringlichen Versen von größter poetischer Schönheit wird in zehn Kapiteln beschrieben, wie man sich in den buddhistischen Tugenden üben und somit ein Leben im Geiste der Erleuchtung führen kann. Weisheit, die nie an Aktualität verliert. (Source Accessed Jan 8, 2021)
Engaging in Bodhisattva Behavior(sPyod-'jug, Bodhisattvacharya-avatara) by Shantideva is [a] text translated from Tibetan by Alexander Berzin, 2005. It was composed by the teacher Shantideva (first half of the eighth century C.E.). It was translated into Tibetan, edited, and settled upon from a Kashmiri manuscript by the learned Indian master Sarvajna-deva and the editor-translator monk Peltseg (early ninth century C. E.). It was then corrected in accordance with a Magadha edition and commentary, retranslated and settled upon by the learned Indian master Dharma-shribhadra and the editor-translator monks Rinchen-zangpo (958 – 1051) and Shakya-lodro. Then, at a later time, it was further corrected, retranslated, and finalized by the learned Indian master Sumati-kirtiand the editor-translator monk Loden-sherab (1059 – 1109). (Source Accessed Apr 15, 2021)
Anthology of representative sutra and philosophical texts from Mahayana Buddhism. The author was Professor of Sanskrit, Pali and Cultures of South Asia. Both traditional types of texts, those on monastic discipline and those containing the teachings of the Buddha, are discussed. In addition to 'words of the Buddha' and anonymous fragments from the best-known sutras, texts have been recorded by, among others, Ashvaghosha, Shantideva, Aryashura, Nagarjuna, Candrakirti, Vasubandhu and Matrcena.
In No Time to Lose Chödrön reveals the traditional Buddhist teachings that guide her own life: those of The Way of the Bodhisattva (Bodhicharyavatara), a text written by the eighth-century sage Shantideva. This treasured Buddhist work is remarkably relevant for our times, describing the steps we can take to cultivate courage, caring, and joy—the key to healing ourselves and our troubled world. Chödrön offers us a highly practical and engaging commentary on this essential text, explaining how its profound teachings can be applied to our daily lives.
Full of illuminating stories and practical exercises, this fresh and accessible guide shows us that the path of the bodhisattva is open to each and every one of us. Pema Chödrön urges us to embark on this transformative path today, writing, "There is no time to lose—but not to worry, we can do it." (Source: Shambhala Publications)
Der südindische Königssohn Shântideva studierte an der Klosterschule in Nandala und bekam dort wegen seiner Trägheit von Mönchsbrüdern den Spitznamen „Isst, schläft, scheißt“. Im 8. Jahrhundert hielt er eine tiefe und alle Zuhörer überraschende Dharma-Rede, das hier vorliegende Bodhicaryâvatâra. Darin erläutert er, wie ein Bodhisattva sein Leben gestalten sollte. Zwei Meditationsmethoden können helfen, sich anderen Menschen zuzuwenden: die Übung der Gleichheit des Anderen und des Selbst (parâtmasamatâ) und die Übung des Austauschens des Anderen und des Selbst (parâtmaparivartana). (Source Accessed Mar 17, 2021)
Like the bestselling A Flash of Lightning in the Dark of the Night, Practicing Wisdom focuses on Shantideva’s Way of the Bodhisattva. While the former includes only a brief introduction to Shantideva’s complex and crucial ninth chapter on insight, Practicing Wisdom is a full and detailed follow-up commentary, making it an invaluable statement on the fundamental concept behind Buddhist thought and practice.
Shantideva says in his Guide to the Bodhisattva Way of Life: "All branches of the Buddha's teachings are taught for the sake of wisdom. If you wish to bring an end to suffering, you must develop wisdom.” Shantideva’s ninth chapter is revered in Tibetan Buddhist circles as one of the most authoritative expositions of the Buddha's core insight, and all other Buddhist practices are means to support the generation of this wisdom within the practitioner. In Practicing Wisdom, the Dalai Lama reaffirms his reputation as a great scholar, communicator, and embodiment of the Buddha’s Way by illuminating Shantideva’s verses, drawing on contrasting commentaries from the Nyingma and Gelug lineages, and leading the reader through the stages of insight up to the highest view of emptiness. These teachings, delivered in southern France in 1993, have been masterfully translated, edited, and annotated by Geshe Thupten Jinpa, the Dalai Lama’s primary translator and founder of the Institute of Tibetan Classics. (Source: Wisdom Publications)
This original translation of one of the most important texts of Buddhism, authorized by the Dalai Lama, reveals the work of the king's son and monk Shantideva from the 8th century in all its linguistic power and philosophical depth. It describes in an exemplary way the career and work of a Bodhisattva, a person who devotes all his strength to the welfare of all living beings. (Source: Droemer Knaur Publishing Group)
People/Blankleder, H., People/Fletcher, W., People/Padmakara Translation Group
Treasured by Buddhists of all traditions, The Way of the Bodhisattva (Bodhicharyavatara) is a guide to cultivating the mind of enlightenment, and to generating the qualities of love, compassion, generosity, and patience. This text has been studied, practiced, and expounded upon in an unbroken tradition for centuries, first in India, and later in Tibet. Presented in the form of a personal meditation in verse, it outlines the path of the Bodhisattvas—those who renounce the peace of individual enlightenment and vow to work for the liberation of all beings and to attain buddhahood for their sake.
This version, translated from the Tibetan, is a revision by the translators of the 1997 edition. Included are a foreword by His Holiness the Dalai Lama, a new translator's preface, a thorough introduction, a note on the translation, and three appendices of commentary by the Nyingma master Kunzang Pelden. (Source: Shambhala Publications)
Intrarea pe calea iluminǎri (Bodhicaryāvatāra) reprezintǔ unul din textele clasice ale buddhismului Mahāyāna, redactat în sec. VIII de Śāntideva, un cǎlugǎr de la faimoasa universitate monahalǎ de la Nālandā, India. Valoarea textului constǎ în primul rând în forma poeticǎ a expunerii sale. Perspectiva filosoficǎ este adoptatǎ doar ca punct de referinţǎ pentru o analizǎ a vieţii umane în formele sale concrete; textul, foarte impresionant sub aspect emoţional şi stilistic, relevǎ absurdul, caracterul artificial, tragedia iminentǎ a tot ceea ce înseamnǎ existenţǎ umanǎ.
Mesajul este totuşi unul optimist; prin compasiunea celor deja iluminaţi se oferǎ oricǎrei fiinţe, oricât ar fi ea de decǎzutǎ, şansa de a se elibera din ciclul existenţei prin cultivarea "gǎndului iluminǎrii". (Source: back cover)
Mesajul este totuşi unul optimist; prin compasiunea celor deja iluminaţi se oferǎ oricǎrei fiinţe, oricât ar fi ea de decǎzutǎ, şansa de a se elibera din ciclul existenţei prin cultivarea "gǎndului iluminǎrii". (Source: back cover)
People/Chodron, Kunga, People/Gyaltsen, Kalsang
This is a translation of the root text of Śāntideva's Way of the Bodhisattva (Bodhicaryāvatāra, བྱང་ཆུབ་སེམས་དཔའི་སྤྱོད་པ་ལ་འཇུག་པ།) presented with Tibetan text and English on facing pages which accompanies the second volume in the set, which is A Commentary on Shantideva's Engaging in the Conduct of the Bodhisattvas by the great Sakya master Sazang Mati Panchen (b.1294 - d.1376) ས་བཟང་མ་ཏི་པཎ་ཆེན་བློ་གྲོས་རྒྱལ་མཚན།.
In No Time to Lose Chödrön reveals the traditional Buddhist teachings that guide her own life: those of The Way of the Bodhisattva (Bodhicharyavatara), a text written by the eighth-century sage Shantideva. This treasured Buddhist work is remarkably relevant for our times, describing the steps we can take to cultivate courage, caring, and joy—the key to healing ourselves and our troubled world. Chödrön offers us a highly practical and engaging commentary on this essential text, explaining how its profound teachings can be applied to our daily lives.
Full of illuminating stories and practical exercises, this fresh and accessible guide shows us that the path of the bodhisattva is open to each and every one of us. Pema Chödrön urges us to embark on this transformative path today, writing, "There is no time to lose—but not to worry, we can do it." (Source: Shambhala Publications)
People/Bruyat, C., People/Carré, P., People/Padmakara Translation Group
« Le Bodhicaryâvatâra est le guide essentiel de tous ceux qui s’entraînent sur la voie des bodhisattvas. Il contient des explications claires et des instructions pratiques, appuyées par des raisonnements d’une force inoubliable, dont les pratiquants bouddhistes font usage depuis des générations pour renoncer à leurs vieilles habitudes et transformer à fond leur existence à mesure que les qualités extraordinaires de l’esprit d’Éveil prennent racine en eux. »
Cette nouvelle traduction de La Marche vers l ’Éveil de Shântideva (VIIIe-IXe siècles) a été réalisée à partir du tibétain d’après l’interprétation et les explications détaillées du khenpo Kunzang Palden, disciple de Patrul Rinpoché et héritier d’une tradition millénaire de commentaire de ce texte. Ces explications, traduites intégralement en français, font l’objet des trois volumes des Perles d ’ambroisie parues aux éditions Padmakara en 2006 et 2007. (Source: back cover)
Cette nouvelle traduction de La Marche vers l ’Éveil de Shântideva (VIIIe-IXe siècles) a été réalisée à partir du tibétain d’après l’interprétation et les explications détaillées du khenpo Kunzang Palden, disciple de Patrul Rinpoché et héritier d’une tradition millénaire de commentaire de ce texte. Ces explications, traduites intégralement en français, font l’objet des trois volumes des Perles d ’ambroisie parues aux éditions Padmakara en 2006 et 2007. (Source: back cover)
Bodhisattvacharyāvatāra [is] a great work [that] was composed by Shantideva, a Buddhist master at the monastic University of Nalanda in Northern India. Shantideva's Bodhisattvacharyāvatāra holds a unique place in Mahāyāna Buddhism akin to that of the Dhammapada in Hīnayāna Buddhism and the Bhagavad Gīta in Hinduism. In combining those rare qualities of scholastic precision, spiritual depth, and poetical beauty, its appeal extends to a wide audience of Buddhists and non-Buddhists alike. Composed in India during the 8th century of the Christian era, it has since been an Inspiration to millions of people throughout the world.
Shantideva [was] a monk [who] was strictly observing the code of monastic discipline and was a realized Tantric adept. He was a realised soul, a bodhisattva motivated by the awakening mind, the wish to achieve buddhahood. Buddhahood is, quite simply, the state of being Buddha. It is an expression of complete, perfect enlightenment (samyak sambodhi) or that beyond which it is, impossible to go. As such, it is the highest goal and attainment. Precisely because Mahāyāna philosophy presumes that all beings are already Buddha, this term reflects the concern to manifest the perfectness in everyday life.
A bodhichitta is a mind infused with the aspiration to attain the state of buddhahood for the sake of all sentient beings. This is the entrance to and the motivation behind the bodhisattva's way of life. The perfect condition of human existence is in which one has freedom from unfavourable states of being and is endowed with the conditions conducive to leading a spiritual life. Bodhisattvacharyāvatāra consists of about 914 ślokas contained in ten chapters.
In India at that time Mahāyāna Buddhism was well established and in the thousand or so stanzas of this text we find a concise yet comprehensive account of the principle features of this doctrine. In the first chapter Shantideva introduces the aspirant to the Awakening Mind and inspires him to develop it.
Shantideva in [the] Bodhisattvacharyāvatāra exhorts us to regulate and govern our lives in accordance with the bodhisattva way of life. As a practitioner of [the] Bodhisattvacharyāvatāra, with this precious human body, this precious human brain, every minute is something special. So, the proper utilization of time is very important. The meaning of proper utilization means, if one can serve other people, other sentient beings. If not, at least, restrain from harming others. In such practice, one automatically gains not only merit, but also one's daily life will be more peaceful and happier. (Adapted from Source Apr 8, 2021)People/Padmakara Translation Group, People/Hervas, M.
This translation was completed by María Jesús Hervás of the Spanish branch of Padmakara Translation Group in 2008. It mirrors the English book in form and content, reproducing the table of contents in the same order with notes and all.
Description from Ediciones Dharma:
La práctica del bodisatva (o Bodisatvacharyavatara, literalmente «La aplicación de la práctica del bodisatva») es uno de los grandes clásicos del budismo mahayana.
Presentada en la forma de una meditación personal en verso, expone el camino de los bodisatvas, esos seres que, habiéndose alejado de la futilidad del samsara y sus sufrimientos, renuncian sin embargo a la paz de una liberación individual y se comprometen a trabajar para la liberación de todos los seres y a obtener la Iluminación suprema para su beneficio.
Shantideva, uno de los autores budistas indios más influyentes de la tradición mahayana, empieza su obra elogiando la mente de la Iluminación y explica en detalle cómo se cultiva. Hay capítulos sobre las perfecciones transcendentales de la paciencia, la diligencia, la meditación y la sabiduría.
Las enseñanzas sobre la meditación culminan con la profunda práctica de igualarse y cambiarse uno mismo por los demás. El célebre capítulo noveno expone las enseñanzas sobre la vacuidad, la perfección de la sabiduría, tal como se explican en el Madyamaka, o tradición del “Camino medio”. Mediante los versos de este texto, Shantideva ha sido capaz de inspirar a generación tras generación de practicantes.
Este texto, escrito originalmente en India en sánscrito, apareció por primera vez traducido al tibetano poco después de su composición en el siglo VIII y ha sido explicado, estudiado y practicado en Tíbet en una tradición ininterrumpida hasta nuestros días. En la actualidad sigue teniendo plena vigencia y es enormemente apreciado por los budistas de todas las tradiciones. (Ediciones Dharma. Source Accessed May 13, 2025)
People/Blankleder, H., People/Fletcher, W., People/Padmakara Translation Group
THIS IS MERELY A REPRINT OF THE 2006 version in SMALL hardbound format.
Treasured by Buddhists of all traditions, The Way of the Bodhisattva (Bodhicharyavatara) is a guide to cultivating the mind of enlightenment, and to generating the qualities of love, compassion, generosity, and patience. This text has been studied, practiced, and expounded upon in an unbroken tradition for centuries, first in India, and later in Tibet. Presented in the form of a personal meditation in verse, it outlines the path of the Bodhisattvas—those who renounce the peace of individual enlightenment and vow to work for the liberation of all beings and to attain buddhahood for their sake.
This version, translated from the Tibetan, is a revision by the translators of the 1997 edition. Included are a foreword by His Holiness the Dalai Lama, a new translator's preface, a thorough introduction, a note on the translation, and three appendices of commentary by the Nyingma master Kunzang Pelden. (Source: Shambhala Publications)The fourteenth Dalai Lama, a living embodiment of the bodhisattva ideal, presents here detailed practical guidance based on sections of The Way of the Bodhisattva by Shantideva, the best-known text of Mahayana Buddhism. The Dalai Lama explains this classic and beloved work, showing how anyone can develop a truly "good heart" and the aspiration for the enlightenment of all beings. In this book, the Dalai Lama's profound knowledge is evident—the result of extensive training. Here he shares his extraordinary insight into the human condition and what it means to be a responsible and caring person. This book was previously published under the title A Flash of Lightning in the Dark of Night. (Source: Shambhala Publications)
The Guide to the Bodhisattva Way of Life is one of the most highly recommended texts for Mahayana practice. The ninth chapter of that book, the chapter on Transcendent Wisdom, is known among Buddhist scholars as a challenging and profound exposition of the Madhyamika View of Buddhist philosophy. It is difficult to understand without a commentary.
This extraordinarily clear exposition is based on an oral teaching given in 1979 by His Holiness the Dalai Lama before an assembly of over a thousand Tibetans and Westerners. He explicates the different points and shows how the Centrist View differs from other Buddhist and non-Buddhist views. This invaluable volume, with its precise elucidation of core issues of Tibetan Buddhism, stands as a key work in Buddhist literature. (Source: back cover)
This extraordinarily clear exposition is based on an oral teaching given in 1979 by His Holiness the Dalai Lama before an assembly of over a thousand Tibetans and Westerners. He explicates the different points and shows how the Centrist View differs from other Buddhist and non-Buddhist views. This invaluable volume, with its precise elucidation of core issues of Tibetan Buddhism, stands as a key work in Buddhist literature. (Source: back cover)
Kyabje Lama Zopa Rinpoche said it best: "Buddhas are born from Bodhisattvas; Bodhisattvas are born from bodhicitta." The Guide to the Bodhisattva’s Way of Life or in Sanskrit, Bodhicaryāvatāra, is the most celebrated and spectacular exposition on the mighty altruistic intention and conduct of the Bodhisattva.
To embark on the reading, let alone the study of, the Bodhicaryāvatāra takes guts. Its 914 verses challenge every fibre in your body, every corner or your mind and when you complete the book, it leaves you feeling embarrassed at having your innermost thoughts and deeds spread out on a page in front of you. Yet, hope is a little brighter because the possibilities are infinite.
Like a captain on a ship built for the high seas, Geshe Tenzin Zopa skilfully steers us through the turbulent waters of our minds, spotlighting our flaws, praising our efforts, showing the way by his explanations on the verses. When the brutal honesty of this text gets too much, Geshela steadfastly keeps us afloat by sharing his personal encounters and finally brings us to shore, soggy and whip-lashed but holding a glow in the heart – one that is inspired to take the first baby-step in the Bodhisattva’s way of life. Such is the kindness of Gurus. (Huei, editor's note, 2–3)
El Bodhicaryavatara ha inspirado a muchos, comenzando con una gran popularidad en la India y culminando con una apreciación extraordinaria entre estudiosos y practicantes del budismo en Occidente. Fue una de las obras indias más influyentes entre los budistas tibetanos y mongoles, y ganó popularidad rápidamente en todo el mundo desde que se dio a conocer en los primeros estudios europeos de la segunda mitad del siglo XIX. En tiempos más recientes se ha convertido en una de las obras más comentadas tanto por los estudiosos del budismo en Occidente, China y Japón, como por los maestros tibetanos que hoy diseminan las tradiciones budistas en el mundo entero. Esta primera traducción directa del sánscrito al castellano del Bodhicaryavatara ha tenido en cuenta los estudios más recientes y las versiones tibetanas y china, y se completa con un valioso y extenso estudio realizado por Luis O. Gómez Rodríguez, profesor emérito de Asian Languages and Cultures, Religious Studies, & Psycology en la University of Michigan y actual profesor investigador en el Centro de Estudios de Asia de El Colegio de México. (Source: Ediciones Siruela)
Voie d'accès au réel par le raisonnement analytique et l'expérience directe de la vacuité, le Madhyamaka permet à tout un chacun d'évincer la souffrance et de réveiller la sagesse innée qui dort en lui. Au cœur du ciel rend justice à ce splendide enseignement du Bouddha en montrant que la philosophie de la Voie médiane, souvent jugée impénétrable et trop intellectuelle, loin de nous enfermer dans des raisonnements arides, nous propose des outils à la fois pratiques et puissants pour nous aider à gérer nos difficultés quotidiennes. Karl Brunnhölzl, le traducteur, médecin et tibétologue, offre au chercheur comme au pratiquant un véritable manuel d'étude et de pratique de cette philosophie morale, entièrement fondée sur l'infrangible unité de la connaissance directe de la vacuité et des pratiques de la compassion. (Source: Padmakara)
This volume continues to trace the development of Madhyamaka Buddhist philosophy in India after its initiator, Nagarjuna. It consists of translations of Sanskrit texts into easily readable English for the general educated public interested in Buddhism or philosophy. Notes and separate essays dealing with the philosophical content are also included.
Presented in this volume are the central philosophical writings of the last two prominent Indian Madhyamikas and two Madhyamaka critiques of the idea of a creator God. Parts of two texts by Chandrakirti are presented: Chapter 6 of Entering the Middle Way (Madhyamakavatara), and core chapters of his Clearly-worded Commentary (Prasannapada) on Nagarjuna's Fundamental Verses on the Middle Way. Chapters 8 and 9 of Shantideva's Entering the Bodhisattva's Path (Bodhicaryavatara) on meditation and wisdom (prajna) and verses from his Collection of the Teachings (Shiksa-samucchaya) follow.
The translations conclude with the portions of Bhavaviveka’s Verses on the Heart of the Middle Way (Madhyamakahridayakarikas) on a creator God, and The Refutation of Vishnu as the One Creator (Vishnorekakartritvanirakaranam) attributed to Nagarjuna. (Source Accessed Apr 5, 2020)Wisdom and Compassion Translation Group
Dharma teaching by Khenpo Sodargye on Gyalse Tokme Zangpo's The Commentary on a Guide to the Bodhisattva's Way of Life – The Ocean of Good Explanation (Byang chub sems dpa'i spyod pa la 'jug pa'i 'grel pa legs par bshad pa'i rgya mtsho). Contains a translation of chapter one of the Bodhicaryāvatāra.
People/Bastos, C., People/Padmakara Translation Group, People/Vidal, M.
Portuguese translation of the revised edition of the English translation of the Bodhicaryāvatāra made by the Padmakara Translation Group.
El Camino de vida del bodisatva es una de las obras clásicas de la literatura budista mahayana, el gran vehículo. Su propósito esencial es el cultivo de una profunda y poderosa mentalidad conocida en sánscrito como bodhichita, la mente, actitud o pensamiento (citta) del despertar (bodhi), la mente que se orienta hacia la iluminación. El héroe o prototipo humano de esta tradición es el bodisatva, un ser (sattva) que ha despertado una extraordinaria mentalidad altruista: la determinación de lograr la iluminación en beneficio de todos los seres. (Source Accessed Apr 6, 2021)
Abstract
Śāntideva was a Buddhist monk from India and a follower of the Madhyamaka tradition who composed the Bodhicaryāvatāra in the 8th century A.D. His literary work describes the spiritual path of a bodhisattva, who by following step by step the six perfections (pāramitā), beginning with the production of the mind of enlightenment (bodhicitta), until reaching the insight (prajñā) into the highest truth, approaches his goal: The enlightenment (bodhi). In doing so he is constantly accompanied by his compassion (karuṇā) for all beings who are caught in the suffering of saṃsāra and to whom he commits to helping, to whom he pledges to postpone his own salvation until all suffering has come to an end and all beings have gained enlightenment.
This thesis contains a German translation of Prajñākaramati’s commentary (9th century A.D.) named Bodhicaryāvatārapañjikā on the verses 1-19 of the third chapter of the Bodhicaryāvatāra. The main theme of the third chapter is as the title (bodhicittaparigraha) already reveals the adoption of the mind of enlightenment. The willingness of the bodhisattva to give up everything, that is to say his own bodies from all existences, all his possessions and even the good, he has acquired and will acquire through the course of time, in the past, the present and the future is described in detail in the translated verses and their corresponding passages in the commentary. There the bodhisattva leaves everything and dedicates it to the sentient beings. His entire being is directed towards the necessities of the living beings. He does not hold back anything for himself, he is completely selfless and therefore he overcomes all attachments.
Moreover, this thesis provides an edition of the Tibetan verse- and commentary text of the relevant passages on the basis of two versions (Derge and Peking) contained in the Tanjur. These were consulted for the translation in addition to the Sanskrit version of the text in order to improve the general understanding of the text.
This thesis contains a German translation of Prajñākaramati’s commentary (9th century A.D.) named Bodhicaryāvatārapañjikā on the verses 1-19 of the third chapter of the Bodhicaryāvatāra. The main theme of the third chapter is as the title (bodhicittaparigraha) already reveals the adoption of the mind of enlightenment. The willingness of the bodhisattva to give up everything, that is to say his own bodies from all existences, all his possessions and even the good, he has acquired and will acquire through the course of time, in the past, the present and the future is described in detail in the translated verses and their corresponding passages in the commentary. There the bodhisattva leaves everything and dedicates it to the sentient beings. His entire being is directed towards the necessities of the living beings. He does not hold back anything for himself, he is completely selfless and therefore he overcomes all attachments.
Moreover, this thesis provides an edition of the Tibetan verse- and commentary text of the relevant passages on the basis of two versions (Derge and Peking) contained in the Tanjur. These were consulted for the translation in addition to the Sanskrit version of the text in order to improve the general understanding of the text.
A translation of chapter 9 of the Bodhicaryāvatāra by Geshe Dorji Damdul. https://bodhiwisdom.org/wp-content/uploads/2016/06/Wisdom-Chapter-TEXT.pdf
Abstract
The Bodhicaryāvatāra has been studied by modern scholars from a number of angles; however, one aspect of it has been neglected: its practical use as a tool for Mahāyāna Buddhist practitioners. Buddhist literature has often been used as a tool for the process of bhāvanā ("meditation" or "cultivation"), a term which refers to a process of deliberate cultivation of specific attitudes such as renunciation or compassion. The Bodhicaryāvatāra is a typical example of such a text that is intended to be used a tool in this process. Furthermore, its first chapter, entitled the Bodhicittānuśaṃsapariccheda ("The Chapter on the Benefits of Bodhicitta"), in addition to being a tool for bhāvanā, is basically a short praise to bodhicitta and bodhisattvas. Thus it is to some extent an example of the genre of stotra ("(generally religious) praise"), which is a genre of Sanskrit literature ubiquitous in all Indian religious traditions as far back as we have documentation. In Part I I examine the way in which the genre of stotra fits into the more general use of literature as a tool of mental cultivation, with particular focus on the Bodhicittānuśaṃsapariccheda. I show that genres such as stotra are intimately linked with other less overtly ritualistic Indian religious literature in terms of their role in praxis, particularly the process of bhāvanā. I also show the way in which this relationship involves the concept of puṇya, or "merit," which figures in both the process of bhāvanā and in the genre of stotra. Part II consists of a translation of the first chapter of the only surviving commentary on the Bodhicaryāvatāra, Prajñākaramati's pañjikā.
Ce deuxième volume nous plonge au cœur des grands débats qui ont entraîné des divergences doctrinales au sein de ce système philosophique. Qu’est-ce qui distingue vraiment les Prāsangikas des Svātantrikas ? Réfutent-ils un objet différent ? Qu’est-ce que le courant shentong au Tibet ? Le troisième cycle des enseignements du Bouddha est-il de sens provisoire ou définitif ? Y a-t-il trois véhicules ou un seul ? Quelles sont les différences majeures entre Jé Tsongkhapa (1357-1419) et Mikyeu Dorjé (1507-1554) ? Pour répondre à ces questions, l’auteur traduit et explique les subtilités de la pensée du VIIIe Karmapa tout en nous donnant un formidable aperçu de l’exégèse qui anime l’école kagyupa, dont on a parfois minimisé les qualités d’érudition et de formation à l’étude des grands traités de logique et de philosophie. (Source: Padmakara)
The most enduring and widely read spiritual work to emerge from Buddhism’s classical age in India is surely Shantideva's Bodhisattva Way of Life. Among its many fans is the Dalai Lama, who quotes from it frequently. Here much-loved monk and meditator Rene Feusi distills Shantideva's masterpiece verse by verse. Reflecting both the lyricism of the original verses and their wealth of inspiring reflections on the virtues to be cultivated by bodhisattvas, The Beautiful Way of Life is a brilliant condensation of a masterpiece and a lucid entryway into timeless insights. Feusi also provides tips for using the verses in a series of guided contemplations. (Source: Wisdom Publications)
People/Batchelor, S., People/Doctor, T., People/Holmes, Ken, People/Berzin, A., People/Holmes, Katia
The Bodhisattva's Way of Life is one of the most dearly beloved Buddhist texts which has been taught and often quoted by the Dalai Lama as well as many other great Tibetan masters. Because of its relevance to modern times, his text has been translated into a dozen languages. The Bodhisattva's Way of Life was written by the eighth century Indian Bodhisattva, Shantideva, and is a comprehensive outline of everything one needs to know to be a Bodhisattva. A Bodhisattva is someone who decides to work towards achieving enlightenment and to not give up this task until all other sentient beings are liberated. The Bodhisattva's Way of Life begins by explaining how and why to make offerings to the Three Jewels and how take the bodhisattva vow (which is still being done this way 1,400 years later). The book also covers how to develop compassion towards those we like and also those who want to harm us. It explains the need to develop selflessness and how to actually do this, as well as how to develop patience with those people and things that obstruct us. It also describes how we should carry ourself in a peaceful and pleasing way to others and how to develop diligence and how to practice meditation. The famous ninth chapter, finally, explains how we should understand emptiness of all phenomena.
This edition of The Bodhisattva's Way of Life is unique because it combines both a translation of the root text with each verse or set of verses followed by a lucid and relevant commentary by Thrangu Rinpoche. Khenchen Thrangu Rinpoche is very well suited for this task, being a renowned Buddhist scholar who has had three decades of experience teaching students in centers across Asia, Europe, and North America. (Source: back cover)
People/Goodman, C., People/Siderits, M.
This is a translation by Mark Siderits and Charles Goodman of Prajñākaramati's Bodhicaryāvatārapañjikā Chapter 8 verses 90-103, which is an appendix to the book Moonpaths: Ethics and Emptiness by The Cowherds.
This is a translation of the Bodhisattvacharyavatara by Shantideva and of the commentary named Entrance for the Children of the Conquerors written by the great Gyaltsab Je, (whose commentaries are like, totally great:)). Both texts are ancient texts, the first being composed in the 8th century and the second late 13th or early 14th century, with styles of expression and scholarly standards different to modern time treatises. There were already many translations of the Bodhisattvacharyavatara, and when I told my kind and incomparable teacher Lama Lundrub that I was translating it, his memorable reaction was, "Oh no, not another translation." But I was translating mainly the commentary, and needed verses to insert in the commentary. There is a synergy between the commentary and the root text, in that the commentatry usually incorporates all the syllables into the explanation. The root verse is the basic explanation, like the skeleton, which is then elaborated and elongated by the commentary, the meat. Similar to the skeleton being present in the body, the words of the root text should all be present in the commentary. It is like this in the Tibetan, and should be like that in the English, but I was not able to yet to do this in a complete manner. It is on the to do list.
While there were many translations of the root text published, I had not seen one I liked. Many seem to have been translated without relying on a good commentary, and seem to have quite a few mistakes. The verses are often also translated much more flowery and poetic, and the verses are often also fuller, then what appears to my mind when I read the Tibetan.
In my view a translation of a root text should be as much as possible a mirror image in the target language of the source language, while avoiding the traps of a literal translation only. Being restricted to 9 syllables per line, and the target audience being having a lot of merit, the verses in a root text often ended up as cryptic, incomplete sentences.
It is the job of the word commentary, such as the commentary by Gyaltsab Je, to fill in the gaps, and it is not the job of the translator to do that in-text. This brings me to the commentary, which is written in a particular scholarly style using repetitions, often with difficult double negatives, and very long sentences, which were seen as a sign of good writing, and works in the Tibetan, but it does not work for the western reader, and so I took some liberties there. I did not translated the commentary literally, like a computer program would do, but tried to keep in mind my target audience and read ability. Therefore I would say it is an accurate but not a literal translation.
My translating style is however to first err on the side of caution and being literal, to avoid mistakes, and then, in repeated editions, edge myself to the middle without loosing the meaning, by improving style, expression and read ability. This process is not yet finalized. But no matter how much good will one may have, it is still a translation of an ancient text, written by a great great scholar, whose target audience was not necessarily the modern reader accustomed to receiving information in 140 characters.
Gyaltsab Je sometimes packs a lot of profound information into a few paragraphs, information that actually will take years to understand, such as the explanations of the ninth chapter, and some explanations are very sophisticated, such as the explanation of the homage. However, the benefit is derived from making the mental effort to understand, and the mind, being clear and knowing, has the ability to understand new things it did not understand before. . Since one can become omniscient, there is nothing one cannot understand over time. And the very difficult points one can always leave to return to later.
One aspect of the commentary that one soon notices is that it is outlined in a very detailed manner, and to help finding one’s way through the text there is a mind map and a leveled outline at the back of each chapter. (Stracke, translator's foreword, 7–8)How to Be a Bodhisattva: Introduction to the Practice of the Bodhisattva Path (The Bodhicaryāvatāra)
Among the treatises of late Indian Buddhism, none is more beloved than the Introduction to the Practice of the Bodhisattva Path (Bodhicharyavatara) by the eighth-century monk Shantideva. It was the subject of numerous commentaries in India and became especially important in Tibet. Despite its length, it was commonly memorized, and almost all discussions of the bodhisattva contain verses from it.
As is true of so many Indian works, almost nothing can be said with certainty about its author. Only two works by him survive; the other is an anthology of sutra passages titled the Compendium for Training (Shikshasamucchaya), organized around the elements of a bodhisattva's practice. An entertaining story about the origins of the text presented here has also been passed down.
According to the legends, Shantideva was of royal birth but renounced the world before his investiture as king, as the Buddha had done. He was ordained and entered Nalanda, a monastery in north India renowned as a great center of learning. However, he remained for the most part in his cell and became known as an indolent monk, earning the nickname bhusuku, which meant that he was engaged in only three activities: eating, sleeping, and defecating. In order to humiliate him, one day his fellow monks challenged him to recite scriptures before the assembly, preparing a throne for him to sit on. Shantideva agreed, but asked whether the monks wished to hear him recite a well-known scripture or something new. They opted for something new, and he recited the Introduction to the Practice of the Bodhisattva Path. He eventually reached the thirty-fourth stanza of the ninth chapter—the chapter on wisdom—which reads, "When one no longer apprehends an entity that one could conceive as not existing, then all being has lost its ground. How could it appear before the mind again?" At that point, he began to rise into the air, making it difficult for everyone to hear how the recitation ended (and thus there are two recensions of the text, of different lengths).
There are of course a great many expositions and extolments of the bodhisattva in the Mahayana sutras, commentaries, treatises, and poems. We have seen an example of the bodhisattva’s extreme charity in the Shibi Jataka (p. 100), which describes King Shibi cutting the flesh from his own body to save the life of a dove. Poetic evocations of the bodhisattva’s various virtues appear in the Avatamsaka Sutra. But what sets Shantideva's work apart from these other classics is its humanity. To vow "I will free all beings in the universe from suffering" is a noble but insane sentiment. How could a single person ever possibly do that? Shantideva's text, written largely in the first person, represents the most powerful attempt in Indian Buddhist literature to take the profound difficulties of the bodhisattva's vow seriously, treating it not simply as words spoken in a prayer but as the guiding principle of the ordinary activities of one's life. Particularly famous are his arguments for patience in the sixth chapter, his argument for "the exchange of self and other" at the end of the eighth chapter, and the prayer that concludes the work, which is often recited alone.
Because of its remarkable appeal, all of the text is presented here—except for some highly technical sections of the ninth chapter, which remain difficult to grasp, just as they were for those who watched Shantideva disappear into the sky. (Gómez, preliminary remarks, 395)
As is true of so many Indian works, almost nothing can be said with certainty about its author. Only two works by him survive; the other is an anthology of sutra passages titled the Compendium for Training (Shikshasamucchaya), organized around the elements of a bodhisattva's practice. An entertaining story about the origins of the text presented here has also been passed down.
According to the legends, Shantideva was of royal birth but renounced the world before his investiture as king, as the Buddha had done. He was ordained and entered Nalanda, a monastery in north India renowned as a great center of learning. However, he remained for the most part in his cell and became known as an indolent monk, earning the nickname bhusuku, which meant that he was engaged in only three activities: eating, sleeping, and defecating. In order to humiliate him, one day his fellow monks challenged him to recite scriptures before the assembly, preparing a throne for him to sit on. Shantideva agreed, but asked whether the monks wished to hear him recite a well-known scripture or something new. They opted for something new, and he recited the Introduction to the Practice of the Bodhisattva Path. He eventually reached the thirty-fourth stanza of the ninth chapter—the chapter on wisdom—which reads, "When one no longer apprehends an entity that one could conceive as not existing, then all being has lost its ground. How could it appear before the mind again?" At that point, he began to rise into the air, making it difficult for everyone to hear how the recitation ended (and thus there are two recensions of the text, of different lengths).
There are of course a great many expositions and extolments of the bodhisattva in the Mahayana sutras, commentaries, treatises, and poems. We have seen an example of the bodhisattva’s extreme charity in the Shibi Jataka (p. 100), which describes King Shibi cutting the flesh from his own body to save the life of a dove. Poetic evocations of the bodhisattva’s various virtues appear in the Avatamsaka Sutra. But what sets Shantideva's work apart from these other classics is its humanity. To vow "I will free all beings in the universe from suffering" is a noble but insane sentiment. How could a single person ever possibly do that? Shantideva's text, written largely in the first person, represents the most powerful attempt in Indian Buddhist literature to take the profound difficulties of the bodhisattva's vow seriously, treating it not simply as words spoken in a prayer but as the guiding principle of the ordinary activities of one's life. Particularly famous are his arguments for patience in the sixth chapter, his argument for "the exchange of self and other" at the end of the eighth chapter, and the prayer that concludes the work, which is often recited alone.
Because of its remarkable appeal, all of the text is presented here—except for some highly technical sections of the ninth chapter, which remain difficult to grasp, just as they were for those who watched Shantideva disappear into the sky. (Gómez, preliminary remarks, 395)
Every sentient being would end their suffering today if they believed that a change in belief was all that was needed. Since our lives are dedicated to avoiding suffering it would seem that we would make a bee line to that belief to end our suffering. However, the trouble is that suffering is caused by beliefs that for the majority of people seem equal or better with those of the direct path. And since every aspect of our life experience is bound in belief how can we know fact from fiction?
We live during a time in which the teachings of masters like Shantideva are available. With their guidance I have gleaned that the solution to our suffering is right under our noses and the path to freedom is as straight as the flight of a bee. However, right now we can barely walk much less fly like a bee because we are firmly attached to the ground by entangling delusions, obscurations and ignorance. We must free ourselves from attachments in order t o clear our flight path.
Buddhism is a logic based belief. Many years ago I remember being taught that spiritual beliefs are not logical because the master mind of the universe was far above the human mind and not comprehensible. After rejecting that notion I super simplified my cosmos to become a devout atheist for twenty five years before arriving at the door of the most sensible explanation for existence.
Learning reasonable truths about our universe that accords with human experience, quantum mechanics and mysticism is comforting.
Shantideva gathers our ignorance in a big pan, adds his particular spices, cooks it and dishes out the reasons we suffer bite by bite. Even though Shantideva lived long time ago in a different culture, human nature has
How he gathered enough knowledge to give such an eloquent teaching is a mystery unless we assume that he studied at night while his comrades slept. He would not have talked to others very much because his wisdom would have been known all along. Wisdom is not vociferous or self-serving.
This book is a collection of seven translations of the ninth chapter of the "Guide to Way of the Bodhisattva," which is called the philosophy chapter. The ninth chapter has such depth that it deserves special attention but the entire book of twelve chapters should be read in order to gain the profoundness of the entire work.
The seven translators I have chosen for this book are philosophers in their own right which when assembled brings a rich learning experience to the student of logic and Buddhism.
My commentary attempts to clarify and simplify the difficult points and offer definitions to many historical and philosophical terms. My comments of course are only mine and reflect only my depth of understanding. (Larson, introduction, 5–7)
We live during a time in which the teachings of masters like Shantideva are available. With their guidance I have gleaned that the solution to our suffering is right under our noses and the path to freedom is as straight as the flight of a bee. However, right now we can barely walk much less fly like a bee because we are firmly attached to the ground by entangling delusions, obscurations and ignorance. We must free ourselves from attachments in order t o clear our flight path.
Buddhism is a logic based belief. Many years ago I remember being taught that spiritual beliefs are not logical because the master mind of the universe was far above the human mind and not comprehensible. After rejecting that notion I super simplified my cosmos to become a devout atheist for twenty five years before arriving at the door of the most sensible explanation for existence.
Learning reasonable truths about our universe that accords with human experience, quantum mechanics and mysticism is comforting.
Shantideva gathers our ignorance in a big pan, adds his particular spices, cooks it and dishes out the reasons we suffer bite by bite. Even though Shantideva lived long time ago in a different culture, human nature has
not changed one bit so his teachings are as fresh as the first time.
Shantideva arranges his questions to surgically excise our delusions about the true nature of things that maintains our focus on emptiness despite intense distraction. He exposes our deepest resistances with relentless questions that expose our doubts [about] emptiness.
The "Guide to Way of the Bodhisattva," gives us a uniquely practical guide that is both intellectually eloquent and humanistically applicable. Shantideva's intention reflects my intention for this book but states it much better than I in the second and third verses of the first chapter of the "Guide to Way of the Bodhisattva," translated by Stephan Bachelor.
- There is nothing here that has not been explained before
- And I have no skill in the art of rhetoric;
- Therefore, lacking any intention to benefit others,
- I write this in order to acquaint it to my mind
- For due to acquaintance with what is wholesome,
- The force of my faith may for a short while increase because of these
- (words).
- If, however, these (words) are seen by others
- Equal in fortune to myself, it may be
- meaningful (for them).
How he gathered enough knowledge to give such an eloquent teaching is a mystery unless we assume that he studied at night while his comrades slept. He would not have talked to others very much because his wisdom would have been known all along. Wisdom is not vociferous or self-serving.
This book is a collection of seven translations of the ninth chapter of the "Guide to Way of the Bodhisattva," which is called the philosophy chapter. The ninth chapter has such depth that it deserves special attention but the entire book of twelve chapters should be read in order to gain the profoundness of the entire work.
The seven translators I have chosen for this book are philosophers in their own right which when assembled brings a rich learning experience to the student of logic and Buddhism.
My commentary attempts to clarify and simplify the difficult points and offer definitions to many historical and philosophical terms. My comments of course are only mine and reflect only my depth of understanding. (Larson, introduction, 5–7)
El Camino del Bodhisattva, en sánscrito, El Bodhicaryavatara, es uno del los textos budistas indios más influenciantes en todo el Budismo Mahayana. Su autor, Shantideva (685–763), fue uno de los más grandes eruditos de Nalanda y uno de los santos más queridos por todos los budistas. Todo esto se debe a la gran compasión y la enorme influencia que tiene El Camino del Bodhisattva en los corazones de millones de budistas en todo el mundo.
El Camino del Bodhisattva es considerado un manual para Bodhisattvas: seres que postergan su Iluminación hasta salvar a todos los seres sintientes del océano del nacimiento y la muerte del Samsara - la existencia cíclica.
Este libro presenta una nueva traducción al español con un estudio de sus enseñanzas en práctica.
El traductor de esta obra, Myoren, es sacerdote budista Tendai y autor de numerosos libros sobre Budismo y espiritualidad, y te presenta El Camino del Bodhisattva de Shantideva, en un lenguaje reverente y sencillo, para que puedas aplicar sus enseñanzas en tu vida diaria. (Source: back cover)One of the most beloved of all Buddhist texts, The Way of the Bodhisattva is a practical guide to generating the qualities of love, compassion, generosity, and patience. In this commentary on key sections of the text, the Dalai Lama shows how any of us can develop a truly “good heart,” and why aspiring toward the happiness and enlightenment of others is central to any genuinely spiritual path. His Holiness’s profound wisdom—the result of a lifetime of practice and study—shines brilliantly throughout this extraordinary book.
This book was previously published with the title For the Benefit of All Beings. (Source: Shambhala Publications)
The Way of the Bodhisattva has long been treasured as an indispensable guide to enlightened living, offering a window into the greatest potential within us all. Written in the eighth century by the scholar and saint Shantideva, it presents a comprehensive view of the Mahayana Buddhist tradition’s highest ideal—to commit oneself to the life of a bodhisattva warrior, a person who is wholeheartedly dedicated to the freedom and common good of all beings. And it has inspired many of the tradition’s greatest teachers, providing a remarkable source of insight on the means by which we may heal ourselves and our troubled world. These essential teachings present the core of the Buddhist path, from cultivating deep-seated confidence to infusing one’s life with selflessness, joyfulness, kindness, and compassion. Pema Chödrön here invites you to journey more deeply into this liberating way of life, presenting Shantideva’s text verse-by-verse and offering both illuminating stories and practical exercises to enrich the text and bring its timeless teachings to life in our world today. (Source: Shambhala Publications)
All of the world’s major religions emphasize the importance of love, compassion, and tolerance. This is particularly true in the Buddhist traditions, which unanimously state that compassion and love are the foundation of all paths of practice. To cultivate the potential for compassion and love inherent within us, it is crucial to counteract their opposing forces of anger and hatred. In Perfecting Patience, the Dalai Lama shows how, through the practice of patience and tolerance, we can overcome the obstacles of anger and hatred. He bases his discussion on A Guide to the Bodhisattva Way of Life, the classic work on the activities of bodhisattvas—those who aspire to attain full enlightenment in order to benefit all beings.
This book was previously published under the title Healing Anger. (Source: Shambhala Publications)
People/Chodron, Kunga, People/Gyaltsen, Kalsang
This volume contains an English translation of a famous commentary by the great Sakya scholar Sazang Mati Panchen, which provides both a concise overview of Buddhist philosophy, and a clear verse-by-verse commentary. A foreword by His Holiness Sakya Trizin guides the reader to the heart of the work, which is the development of the resolve to cultivate wisdom and compassion in order to attain enlightenment for the benefit of all beings. (Adapted from Source Nov 10, 2021)
The 8th century Indian master Santideva's classic guide to the Buddhist path, the Bodhicaryavatara or 'Entering the Bodhisattva Conduct', is to this day one of the most popular and important works of the Mahayana Buddhist tradition. Presented here in a new English translation, it is supplemented with a detailed commentary composed by Sonam Tsemo (1142-1182), one of the most celebrated masters of the Sakya school in Tibet. The commentary shines a brilliant light on Santideva's great work, clarifying every detail and resolving every difficult point. Translated into English from Tibetan for the first time, the commentary is an invaluable aid for all who wish for a full and deep understanding of the Bodhicaryavatara. (Source Accessed Jan 27, 2021)
The initial idea for this study, reflection and meditation manual took seed in 2004, when I first started to translate for His Holiness the Dalai Lama. I found many of the Nalanda texts frequently taught by His Holiness to be very useful; it occurred to me that a compilation of these in the English language would greatly benefit many seekers who might otherwise lack the opportunity to access them. It is only now, after many years of sharing the working drafts of this manual at Tibet House in New Delhi, as well as in many other places that the idea has finally come to fruition.
The book is divided into five parts:
I. Daily Recitation and Practice
II. Selected Texts for Study, Reflection and Meditation
III. Additional Prayers, Vows and Commitments
IV. Daily Dedication Prayers
V. Appendix
Part I and Part IV serve as a useful guide for all, who have an inclination towards dharma practice, but do not know how to start and design a daily practice session. It is also useful for those seekers who might be misguided and surmise that dharma practice comprises only of mantra recitation and so forth, thereby missing its essence.
Part II helps strengthen the practitioner’s dharma practice on the basis of selected compositions of great scholars and yogis. The actual breakthrough in the mental transformation happens through changes in the thought process, for which study and reflection are the cornerstones. Any of these profound texts and short extracts may be selected for study, reflection or meditation, on an on-going basis.
Part III reinforces and rejuvenates dharma practice and to that end, may be undertaken on a regular or occasional basis.
Part V introduces the reader to meditation practices, both shamatha (calm abiding) and vipasyana (special insight), including meditation on the breath, as well as methods to cultivate Bodhicitta and the wisdom of emptiness. While there are many texts on the wisdom of emptiness, the meditation included here is designed for all those who are not thoroughly introduced to this subject and still want to familiarise and habituate themselves with the wisdom of emptiness.
Brief notes, Endnotes and Glossary have been added to help the readers unfold the meanings of the texts with ease. (preface, xiv–xv)People/Peck-Kubaczek, C., People/Steinkellner, E.
The Bodhicaryavatara ("Entering the Course towards Awakening") is an Indian Mahayana Buddhist companion to the path of a Bodhisattva, someone motivated by the altruistic "spirit of awakening". Unlike many other Buddhist scriptures, much of this text is written in the very touching form of personal reflections. Despite its late composition (7th-8th cent. CE), the Bodhicaryavatara quickly gained widespread recognition and high appraisal in various parts of the Buddhist world and even beyond. Today it is one of the most widely translated Buddhist texts. The 14th Dalai Lama has emphasized the special impact of this scripture on his own spirituality, and a number of Western scholars have praised it as a true gem among the world’s religious classics. After many commentaries by Buddhist scholars throughout the centuries, this is the first commentary from a Christian perspective, exploring the deep resonances between the "spirit of awakening" and the "spirit of Christ". (Source: Peeters Publishers)
This extraordinarily clear exposition on the wisdom section of A Guide to the Bodhisattva Way of Life is based on an oral teaching given in Switzerland by H.H. the Dalai Lama before an audience of thousands of Tibetans and Westerners in 1979. Shantideva's A Guide to the Bodhisattva Way of Life is one of the most important texts in the Mahayana tradition of Buddhist practice. Its ninth chapter, the section on transcendent wisdom, is known among Buddhist scholars as a challenging exposition of Madhyamika philosophy and difficult to understand without a commentary. This invaluable volume with its precise elucidation of the core issues of Tibetan Buddhism stands as a key work in Buddhist literature. (Source: Shambhala Publications)
The sixth chapter of Shantideva’s classic A Guide to the Bodhisattva’s Way of Life (here in translation by the great scholar Luis Gomez) is a beacon of inspiration that shows what patience—one of the essential actions of the bodhisattvas—can really mean, leading us to profound self-realization and a heightened determination for awakened action in the world.
Lama Zopa Rinpoche—a teacher whose very name means “patience”—explores Shantideva’s teachings verse by verse, unpacking its lessons for the modern reader:
Overcoming anger
Accepting suffering
Respecting others and finding happiness in their happiness
In explaining this quintessential quality of a bodhisattva, Rinpoche shows us ordinary beings the profundity of the practice of patience and the relevance it has in our everyday lives.
“Shantideva was like us, but he worked on his mind until he became completely free from delusions . . . A Guide to the Bodhisattva’s Way of Life has inspired countless people since it was written over thirteen hundred years ago. It tells us that we too can develop our mind to the levels of realizations that the great masters have attained—and it shows us how to do it.”—Lama Zopa Rinpoche
People/Brkljač, V., People/Pažanin, M.
Croatian translation of the Bodhicaryāvatāra. The following is a translation from the preface using Claude.ai:
Guide to the Bodhisattva's Way of Life is a work composed in the eighth century by the Buddhist monk Shantideva. From the time it appeared until today, it has occupied an irreplaceable place in all Mahayana Buddhist schools, while in Tibet itself it enjoys a reputation comparable to the importance of the New Testament for all Christians. As its name suggests, Shantideva explained in it, in an inspired and concise manner, how a bodhisattva should behave and act, placing special emphasis on the development of bodhicitta – the mind of wisdom and compassion. It was precisely based on this text that numerous systems for developing the 'awakened mind' appeared throughout history, which are taught, studied, and practiced to this day.
The first version of the translation of this text into Croatian was made back in 2002, on the occasion of His Holiness the Dalai Lama's visit to Croatia, who then joyfully received it as a gift. That first Croatian version was based on Stephen Batchelor's English translation from Tibetan, published by the Library of Tibetan Works and Archives from Dharamsala.
However, over the years it became clear that the existing Croatian translation needed to be thoroughly refreshed with numerous corrections and new interpretations: this is a text that contains so many different levels of interpretation that even the Tibetans themselves have been adapting it to their own language for centuries. If we limit ourselves to just the most significant European languages, today there are at least six English translations of this text, five French and four German, as well as a significant number of translations of its commentaries.
Batchelor based his translation on the commentary of the fourteenth-century Tibetan teacher Thogme Zangpo, Ocean of Good Explanations. Seeking to make reading easier and provide context for the most demanding ninth chapter, he presented it in the form of an extended prose dialogue, although the original text was written, like the rest of the work, in concise verse form. Wishing to convey to readers something of the pithy style of Shantideva's expression and provide the possibility of additional understanding of the complexity of the ninth chapter, we have included in the Croatian translation verses from two additional English translations: that of Vesna and Alan Wallace and that of the Padmakara translation group. The Wallaces' translation relies on both the Sanskrit and Tibetan originals, while Padmakara's represents an extremely meticulous reading of the Tibetan original. The reader will therefore be able to compare three versions of translations of the same verses, thus obtaining three different keys to understanding them.
This is a fresh translation to, and commentary on, Entering the Way of the Bodhisattva, perhaps the most renowned and thorough articulation of the bodhisattva path. Written by the eighth-century Indian monk Shantideva, Entering the Way of the Bodhisattva is a guide to becoming a bodhisattva, someone who is dedicated to achieving enlightenment in order to benefit all beings. Accomplished translator Khenpo David Karma Choephel translates and interprets Shantideva's text with contemporary sensibilities in mind, providing necessary context and practical advice.
After presenting the full translation, Khenpo David Karma Choephel then introduces readers to the text, explaining the key points of each chapter with clarity and wisdom. Combining a uniquely poetic translation with detailed analysis, this book is a comprehensive guide to developing oneself in service of others. Teachings that have been at the heart of Mahayana practice for centuries are given new life, and the supporting commentary makes the text accessible and applicable to practitioners. Readers interested in the bodhisattva path will find this a comprehensive resource filled with captivating verse and incisive interpretations. (Source: Shambhala Publications)
After presenting the full translation, Khenpo David Karma Choephel then introduces readers to the text, explaining the key points of each chapter with clarity and wisdom. Combining a uniquely poetic translation with detailed analysis, this book is a comprehensive guide to developing oneself in service of others. Teachings that have been at the heart of Mahayana practice for centuries are given new life, and the supporting commentary makes the text accessible and applicable to practitioners. Readers interested in the bodhisattva path will find this a comprehensive resource filled with captivating verse and incisive interpretations. (Source: Shambhala Publications)
This book is in two parts. The first part is the complete text of Entering the Conduct of a Bodhisatva, a very famous text composed by the Indian Buddhist master Śhāntideva [8th century CE]. The second part is an excellent Tibetan commentary to Śhāntideva's text entitled Entering the Conduct of a Bodhisatva with an Interspersed Commentary Called "A Lamp for the Path of the Middle Way", composed by the Tibetan Buddhist master Padma Karpo [1527–1592 CE]. (Duff, introduction, v)
People/Bernert, C., People/Stenzel, J., People/Jorden, Ngawang, People/Fregiehn, C.
Volume Two of this collection expands on Volume One with a series of longer, in-depth teachings by Khenchen Appey Rinpoche on five essential subjects:
1) A commentary to inspire faith, based on verses in praise of the Buddha’s immeasurable qualities from Sakya Paṇḍita's Clarifying the Sage's Intent.
2) Oral instructions based on Candrakīrti's Entering the Middle Way, offering a practical understanding of the Mahāyāna path as a whole.
3) A commentary on the first three chapters of Śāntideva's Way of the Bodhisattva, which includes an explanation of the ritual for the bodhicitta vow.
4) A rarely given explanation of Gorampa's profound teaching on dependent arising according to the four philosophical schools of Indian Buddhism, entitled Illumination of Saṃsāra and Nirvāṇa.
5) A detailed commentary on Samantabhadra's Noble Aspirations to Sublime Conduct, as the supreme means of dedication.
(Source: Chödung Karmo Translation Group)People/Gawang, Khenpo, People/Wiener, G.
The Bodhisattvacharyavatara is the most respected and well know text that teaches how to train the mind of a bodhisattva. The author, Shantideva, was born in the south of India sometime around the early part of the 8th century and became one of the great scholar practitioners of Nalanda University. This first version of the text was translated from Sanskrit into Tibetan in the late 8th century by the great Nyingmapa translator, Kawa Peltsek together with the Indian pandit, Sarvajnadeva. The Dunhuang Bodhisattvacharyavatara manuscripts are over 1000 years old. We examined three manuscripts, each written in a different hand, made spelling corrections, and then combined the manuscripts into one complete text. The combined manuscript has 9 chapters and approximately 700 stanzas or shlokas. The Tibetan is included with this translation.
(Source: Amazon)
People/Gawang, Khenpo, People/Wiener, G.
Khenpo Shenga's (Gzhan phan chos kyi snang ba, 1871-1927) annotated commentaries form the core of the present curriculum in many Buddhist colleges throughout the Himalayan region. It is said that he was able to teach texts such as Bodhicharyavatara entirely from memory.
Foreward by Alak Zenkar Rinpoche.
Dive deep into perseverance, one of the core practices of the bodhisattvas, with beloved teacher Lama Zopa Rinpoche as a guide.
Perseverance, or virya, is also translated as “energy,” “fortitude,” or “vigor.” One of the six perfections, or paramitas, it is one of the trainings of the bodhisattvas and a deeply necessary quality for the Buddhist path. But it’s far from the kind of head-down, stubborn determination the name could imply; instead, it’s joyful energy that enables us to practice.
Rinpoche’s commentary is structured around the fifth and seventh chapters of the beloved Guide to the Bodhisattva’s Way of Life by the eighth-century philosopher-poet Shantideva. Interweaving his teaching with Shantideva’s verses, Rinpoche elucidates this prerequisite for enlightenment, explaining what it is and how to cultivate it: guard your mind, gather virtue, work for others—and find incredible joy in these things. (Source: Wisdom Publications)People/Solonin, K., People/Arakawa, S.
Vol. 1. First Juan (chapters 1-4) with introduction, translation from Tangut and notes; Tangut text, romanized Tibetan and Sanskrit, English translation. Includes bibliographical references and indexes
The Bodhicaryāvatāra or Bodhisattvacaryāvatāra (Bejing no 5272, Derge 3871) is one of the
most influential texts of Indian Buddhism, both from the perspective of its poetic merits and religious
implications, as one of the basic Mahāyāna compositions.[1] Its importance from both intellectual and
ritualistic perspectives determined its wide popularity throughout the Buddhist realm, but especially
within Tibetan Buddhism. Since the Tanguts had been exposed to Tibetan Buddhism since the early 12th
century, the existence of its Tangut translation is expected.
The Tangut text of the Bodhicaryāvatāra was catalogued by E. I. Kychanov (1932-2013) in his Catalog of Tangut Buddhist texts kept in the Institute of Oriental Studies in St. Petersburg on the basis of preceeding identifications by N. A. Nevskij (1892-1937) and later Nishida Tatsuō (1928-2012).[2]
Currently identified fragments of the Tangut translation of the Bodhicaryāvatāra include following items: inventory numbers 0781, 0788, 0944, 5096 and 5891. Kychanov also lists a manuscript scroll no 4827, but this text is currently unavailable for our scrutiny. All fragments are woodblock prints in scroll format and codicologically close to each other. Currently available Tangut version of the text includes three juan 卷 (Tangut term), covering chapters from 1 to 8 of both the recieved Sanskrit texts and of the standard Tibetan translations found in various editions of Tibetan Buddhist Canon. That is, for now we cannot neither confirm nor deny the existence of the Tangut translations of the 9th and 10th chapters.
Written by the medieval Indian Buddhist monk Shantideva, The Bodhicaryavatara is one of the most beloved and frequently taught works in Buddhism and a favorite of the Dalai Lama. An inspiring and powerful poem that uses a gripping, first-person, confessional voice, it is the most systematic work of ethical thought in the Indo-Tibetan Buddhist tradition. And its invaluable insights, exhortations, and encouragements about how we can relieve suffering by becoming more caring and compassionate are universal.
In How to Be Caring, philosopher and Buddhist scholar Jay Garfield presents a lively new translation of selected verses from Shantideva’s text that capture its powerful lessons for all of us. The result is the clearest, most concise, and most accessible introduction to this masterful Buddhist guidebook about how we can change the world by changing ourselves.
Focusing on the life of a bodhisattva, a person committed to attaining awakening for the benefit of all beings, Shantideva argues that the first step to reducing suffering and making the world better is to conquer our own psychopathologies. Urging us to remember that we won’t live forever and therefore need to think about what is most important, the work seeks to inspire us and teach us how to be more generous, thoughtful, polite, patient, committed, and self-aware.
Featuring an introduction and the original Tibetan text on facing pages.(Source: Princeton University Press )
This longest commentary on the first eight chapters of the Chonjuk or Way of the Bodhisattva (Bodhicaryāvatāra) was funded by Tsadra Foundation as part of an effort to support research and translation on Śāntideva and the concept of Bodhicitta. The book, both in Tibetan and in its English translation by Douglas Duckworth, is remarkable for the way it shows how the poetry of the original root text is embedded in a vast Buddhist textual multiverse, interconnecting sutras and commentaries, traditions and ideas.
Śāntideva's Way of the Bodhisattva (Bodhicaryāvatāra) is without a doubt one of the greatest masterpieces of Indian Buddhism and the single most influential text on Mahāyāna ethical theory. Since it was composed in around the eighth century, it has continuously animated the living tradition, especially in Tibet but now in the West as well, as more translations have become available. Its poetic evocations of the spirit of awakening allow readers to enter the mind of the bodhisattva.
Its longest commentary in any language is the one translated here, by the nineteenth-century master Minyak Kunzang Sönam. It came to be known as the Great Hūṃ because it fills the entirety of the third or hūṃ volume of the author's collected works. Citing hundreds of sūtras, he shows how Śāntideva's verses are beautifully integrated within, and express, the Buddhist textual universe. In particular, he ties Śāntideva's verses with the Anthology of Training, the thematic collection of scriptural citations also compiled by Śāntideva, creating a detailed tapestry of Mahāyāna thought and practice. This volume presents Kunzang Sönam’s commentary on the first eight chapters, detailing the generation of the spirit of awakening, the cultivation of positive qualities, and the practice of meditation. Embedded in the commentary is a fresh translation of Śāntideva’s verses, making this an unparalleled guide to appreciating their layers of meaning and applying them in one’s practice and life. (Source: Wisdom Publications)
The Way of the Bodhisattva (Bodhisattvacharyavatara in Sanskrit) continues to be a core teaching of all schools of Tibetan Buddhism, and its message is both vital and inspiring for those trying to build a more compassionate world.
The purpose of this workbook is to provide beginning reading students with a better idea of what is being said in Tibetan and to see how the Tibetan is structured. Using all parts of this integrated workbook will help students decode the meaning of this most important work in the Tibetan literary canon.
This translation workbook includes:
- Workbook pages with 4 lines of Tibetan on each page, laid out for students to notate
- Interlinear translation pages (Tibetan and English)
- Reading in Tibetan pages
- English only draft translation
A Sanskrit to English translation of chapters 1–9 of the Bodhicaryāvatāra of Śāntideva by Brian K. Smith (Lama Marut). This translation was part of an intermediate course on the text taught at the Middle Way center. A section on chapter ten, dedication, is not included. The four parts exist online as four different pdf files.
