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Wisdom and compassion as a way of life

Bodhicitta and the Path of the Bodhisattva

The bodhisattva path, which ultimately leads to full buddhahood, is found across all Buddhist traditions, though it receives particular emphasis in Mahāyāna teachings. In the Mahāyāna tradition, the cultivation of bodhicitta—the mind of awakening that aspires to achieve enlightenment for the benefit of all sentient beings—forms the very foundation of the bodhisattva path, transforming our spiritual journey from one of personal liberation to universal compassion. This profound motivation naturally gives rise to the practice of the six perfections (pāramitās), through which bodhisattvas develop the wisdom, generosity, patience, and skillful means necessary to effectively benefit others while progressing toward buddhahood. The systematic training of the mind through lojong practice provides essential methods for nurturing and stabilizing bodhicitta, offering practical techniques to transform our habitual patterns of self-cherishing into genuine concern for others' welfare. As practitioners engage with these teachings, the integration of study and meditation becomes crucial—scholarly understanding of the bodhisattva ideal must be balanced with contemplative practice that allows these insights to ripen into lived experience and authentic compassion. Through this harmonious approach of intellectual comprehension and meditative cultivation, students can gradually embody the bodhisattva's commitment to remain in samsara until all beings are liberated from suffering.

Defining Bodhicitta

Bodhicitta, the mind of enlightenment or awakening (byang chub kyi sems), is an altruistic intention, suffused with compassion, that aspires to free all beings from suffering and is motivated by the determination to work toward the attainment of complete enlightenment in order help others reach that same state.

The Path

Types of Bodhicitta

The altruistic thought of enlightenment is presented in different types based on their nature, function, and stages.

The Path

The Bodhisattva Ideal

Bodhisattvas are spiritual warriors who have surrendered personal desires to become vessels of universal healing.

The Path

The Three Higher Trainings

The Three Higher Trainings form the foundation of Buddhist practice: ethical discipline (śīla), meditative concentration (samādhi), and wisdom (prajñā). These sequential practices create stability through moral conduct, develop focused mental states through meditation, and cultivate penetrating insight into reality's true nature, ultimately leading practitioners toward enlightenment. Each training supports and deepens the others—ethical conduct provides the stable foundation necessary for concentrated meditation, while sustained concentration enables the clear seeing that gives rise to liberating wisdom. Together, they form an integrated path that transforms both mind and character, addressing the root causes of suffering through disciplined practice.

The Path

The Bodhisattva Vow

The bodhisattva vow is a commitment to the altruistic ideal of bodhicitta. Bodhisattva's vow to remain "as long as space endures" to help all beings attain enlightenment.

The Path

The Six Perfections

The six perfections, or pāramitā—generosity, discipline, patience, diligence, meditation, and wisdom—are the primary constituents that make up the path in the Mahāyāna tradition based on the sūtras. They represent the different facets of the bodhisattva conduct, as specific areas of attention that are initially practiced in succession, yet are structured in order to produce a cumulative effect. Once the bodhisattva has reached the point of proficiency in all of the perfections they are then meant to function collectively and, together, they become the vehicle by which a bodhisattva is conveyed toward the complete awakening of buddhahood.

The Path

The Bodhisattva Path

Explore the process of bodhisattva transformation through the five-path journey that spans accumulation, application, seeing, practice, and non-learning. Navigate through ten progressive stages—from Supreme Joy to Cloud of Dharma—where spiritual warriors develop extraordinary powers, transcend ordinary existence, and ultimately achieve perfect enlightenment to benefit all beings.

The Path

The Bodhisattva's Goal

The goal of a bodhisattva is to achieve enlightenment (buddhahood) not for their own liberation alone, but specifically to help all sentient beings escape suffering and attain enlightenment themselves. This represents a fundamental shift from the earlier Buddhist ideal of the arhat, who seeks personal liberation from the cycle of rebirth.

The Path

Developing Bodhicitta

The mind of bodhicitta is the ultimate extension of compassion and altruism. Bodhicitta revolutionizes how we relate to ourselves and others. But this mind of enlightenment does not just occur randomly or spontaneously. It arises in the mind of a practitioner as a result of a process of cultivating a series of increasingly positive and altruistic states of mind. It will not come about unless a very specific set of causes are in place. In order to generate bodhicitta, it is essential that we reduce our self-centered attitudes and instead learn to cultivate mental states that deeply cherish others.

There are many powerful techniques for overcoming self-centeredness and awakening genuine care for all beings, and from within this rich tradition two main lineages emerged as the principal ways of generating this altruistic mind:

1. The Vast Conduct tradition (sometimes referred to as the Vast Praxis tradition) of the seven-point instructions of cause and effect, coming down from the Buddha through Maitreya, to Asaṅga and on to Atiśa

2. The Profound View tradition of equalizing and exchanging self and others, coming down from the Buddha to Mañjuśrī, through Nāgārjuna, and then on to Śāntideva and Atiśa

Whichever of these methods we use in order to cultivate bodhicitta, it must be grounded in a compassion that feels the suffering of all beings and an equanimity that sees them as all equal in their wish for happiness and their desire to avoid suffering. Understanding the terrible condition that they face, trapped in an endlessly repetitive cycle of samsaric existence, our self-centeredness starts to weaken. We awaken not only to our own plight, but to the fate of the entire sentient world.

Methods to Develop Bodhicitta (Further details) Bodhicitta is divided into the two main divisions of relative bodhicitta and ultimate bodhicitta. Relative bodhicitta is the mind that wishes to attain buddhahood in order to be of maximum benefit in helping all other beings attain that enlightened state. Ultimate bodhicitta refers to the direct and nondualistic realization of emptiness, the ultimate nature of all phenomena. Here, we are concerned with developing the mind wishing to attain enlightenment and therefore with relative bodhicitta.

For more on the differences between relative and ultimate bodhicitta and the divisions or types of bodhicitta, click here.

https://bodhicitta.tsadra.org/index.php/Explore/Types_of_Bodhicitta

Equanimity There are many methods to develop relative bodhicitta, of which the seven-point instructions of cause and effect and equalizing and exchanging self and others are the principal ones. However, before practicing any of these methods, all the traditions impress upon us the need to build upon a solid foundation of equanimity toward all beings. This ground of equality allows us to see everyone that we encounter without any discrimination or partiality, whether we feel close to them or distant from them. Built on a firm foundation of equanimity, the other states of mind that we later develop, such as love or compassion, will never be biased.

One common practice to bring about this feeling of equality in relation to all beings is to work with our reactions to people that we label as friends, enemies, or strangers. First, we observe our habitual tendency to categorize the people around us, mentally placing them into fixed categories based on our reactions to them. Having noticed our habitual reactions, we challenge those assumptions using logic and reason. For instance, if we consider someone to be our enemy, we challenge the fixed nature of this perspective. We have to accept that there have been many people in the past that we have felt antagonistic toward or even fought with. Yet, in a moment, these relationships can change with the smallest of conditions, and our loathed enemy can become a close friend and ally. This is also true of someone who we are very close to, or even a complete stranger. It only takes a small shift in circumstance, the seemingly smallest of conditions, and those relationships can turn sour, or we can suddenly become very close to someone we never even knew existed a short time ago.

There are many methods to create this connection and equality with all beings…for more details of these CLICK HERE

https://bodhicitta.tsadra.org/index.php/Practice/Bodhicitta_in_Practice#The_Equality_between_Self_and_Others

Seven-Point Instructions of Cause and Effect The seven-point cause and effect instruction of developing bodhicitta was introduced to Tibet by Atiśa and was later adopted by the Kadampa masters. The first six instructions in this tradition are the sequence of causes that are required for generating bodhicitta, and the seventh instruction is the result itself, the actual mind of bodhicitta.

The six causes are: 1. recognizing all beings as having been our mothers 2. remembering the kindness of all those mothers 3. wishing to repay these mother beings' kindness 4. affectionate love for all these mother beings 5. great compassion wishing that all beings be free from all forms of suffering 6. superior altruistic intent/exceptional resolve that takes responsibility for doing something about the plight of beings trapped in samsara The seventh instruction is the result itself that we are aiming for: 7. the mind of enlightenment—that is, bodhicitta

By contemplating each of these instructions and developing the realizations associated with them, step by step we put each cause in place so that, eventually, we can give rise to our goal, the resultant mind of enlightenment.

For further details on the practice of Seven-Point Instructions of Cause and Effect CLICK HERE

Equalizing and Exchanging of Self and Others

Equalizing and exchanging self and others is one of the principal meditation techniques for developing bodhicitta. We challenge our self-centered attitudes through learning to see the faults of being overly focused on ourselves and ignoring others. We understand the importance of cherishing others, and with this foundation we exchange the focus of concern, often using tonglen (giving and taking) meditation, where we visualize taking in others' pain and sending them relief.

The major steps of practice in this lineage are:

1. Equalizing oneself and others 2. Understanding the disadvantages of cherishing oneself 3. Understanding the advantages of cherishing others 4. Exchanging oneself with others 5. Taking and giving (commonly called tonglen in Tibetan)

For further details on the practice of Equalizing and Exchanging of Self and Others CLICK HERE https://bodhicitta.tsadra.org/index.php/Explore/Equalizing_%26_Exchanging_Self_and_Others

Notes 1. Elio Guarisco and Ingrid McLeod (Kalu Rinpoché Translation Group), trans. and ed., The Treasury of Knowledge, Book Five: Buddhist Ethics, by Jamgön Kongtrül Lodrö Tayé (Boulder, CO: Snow Lion Publications, 2003), 172.

Equalizing and exchanging self and other is a Mahāyāna Buddhist meditation practice for developing bodhicitta—the compassionate wish to awaken for the benefit of all beings. It works by first recognizing that everyone seeks happiness and wants to avoid suffering equally, then training the mind to care for others' well-being as deeply as one's own. Practitioners often use tonglen (giving and taking) meditation, visualizing taking in others' pain and sending out relief, to weaken self-centeredness and cultivate genuine compassion.

Equalizing & Exchanging Self and Others

Tonglen (literally "sending and receiving") is a Tibetan Buddhist meditation practice for cultivating bodhicitta through the visualization of breathing. Practitioners visualize breathing in the suffering, pain, and negativity of others—often depicted as dark smoke—and breathing out happiness, health, and wellbeing—visualized as bright light or healing energy. This counterintuitive practice directly challenges self-centeredness by training the mind to willingly take on others' difficulties while offering them relief, thereby developing the compassionate motivation central to bodhicitta.

Tonglen: The Practice of Exchange

The four immeasurables—loving-kindness, compassion, empathetic joy, and equanimity—are foundational practices in Buddhism that help practitioners cultivate bodhicitta, the awakened mind dedicated to achieving enlightenment for all beings' benefit. These qualities expand practitioners' capacity for unconditional love and wisdom, forming essential preparation for the bodhisattva path of selfless service to liberate all sentient beings from suffering.

The Four Immeasurables

The Seven-Point Instructions of Cause and Effect is a systematic meditation practice for cultivating bodhicitta through a logical progression of contemplations. It begins with recognizing all beings as having been one's mother in past lives, then sequentially contemplates: remembering their kindness, wishing to repay that kindness, cultivating love, developing compassion, generating the extraordinary resolve to personally liberate all beings, and finally arousing bodhicitta—the aspiration to attain enlightenment for the sake of all. This stepwise method builds bodhicitta by transforming one's relationship with others from indifference to unconditional love and responsibility.

Seven-Point Instructions of Cause and Effect

Compassion in the Buddhist tradition represents an active intention for all beings to be free from suffering, extending far beyond natural sympathy for loved ones. Unlike ordinary pity, compassion must be deliberately cultivated to encompass every living being without bias. Buddhist teachings emphasize transforming our limited, selective empathy into universal concern through systematic spiritual practice.

Compassion

Mind training, or lojong (བློ་སྦྱོང་), is an accessible Tibetan Buddhist practice that reshapes ingrained mental habits through familiarization and purification. This tradition provides straightforward, uncompromising instructions for everyday application, enabling students to eliminate ego-driven tendencies while nurturing kindness and empathy. Using concise and practical sayings or slogans, this approach fosters the compassionate spirit of bodhicitta.

Lojong: Mind Training

The Mahāyāna Tradition and Bodhicitta

Bodhicitta, the "mind of awakening" or compassionate aspiration for enlightenment, is fundamental to Mahāyāna Buddhism. It represents the bodhisattva's commitment to achieve buddhahood not for personal liberation, but to help all sentient beings escape suffering. This altruistic motivation distinguishes Mahāyāna from earlier Buddhist traditions focused on individual awakening. Explore the Mahāyāna tradition of Buddhism and its core ideas.

Introduction to the Mahāyāna

Mahāyāna Buddhism emerged around the first century BCE as a reform movement emphasizing universal liberation over individual enlightenment. Distinguished from earlier Theravāda Buddhism by the bodhisattva ideal, Mahāyāna practitioners vow to delay their own nirvana to help all beings achieve awakening. Central to this tradition is bodhicitta—the "mind of awakening" or the compassionate aspiration for enlightenment motivated by concern for all sentient beings' suffering, rather than personal liberation alone.

Mahāyāna

The Mahāyāna Concept of Bodhicitta

Bodhicitta, the "mind of awakening," constitutes the foundational principle of Mahāyāna Buddhism. This essay traces the concept's historical and doctrinal genesis from its pre-Mahāyāna antecedents to its full articulation in the Indian and Tibetan traditions. The paper explores the main scriptural and scholastic sources in India, the two great Indian lineages of practice—the "Profound View" of Nāgārjuna and the "Vast Conduct" of Asaṅga—and the pivotal role of Atiśa Dīpaṃkara Śrījñāna in transmitting and systematizing these teachings in Tibet. The paper further details how Atiśa's Kadam school and its core mind training (lojong) teachings influenced the subsequent development of bodhicitta cultivation in the Nyingma, Kagyu, Sakya, and Geluk schools. Bodhicitta is not a static concept but a dynamic, multifaceted principle that functions as the soteriological core of the Mahāyāna path, embodying the indivisible union of universal compassion and the profound wisdom that realizes emptiness.

Mahāyāna

History of Bodhicitta Teachings

Bodhicitta (the "awakening mind") is Mahāyāna Buddhism's most revolutionary concept. The following historical sketch traces how this altruistic aspiration to achieve buddhahood for all beings transformed Buddhist spirituality from a focus on individual liberation to universal salvation. The work explores bodhicitta's etymological foundations, historical emergence, and philosophical classifications through a sophisticated fivefold typology. It analyzes Indian cultivation lineages, Tibet's distinctive developments, and each Tibetan school's approach, demonstrating bodhicitta's centrality as the generative foundation of all Mahāyāna practice.

Mahāyāna

Lineage of the Profound View

The Profound View lineage is associated with Mañjuśrī and the philosopher Nāgārjuna, the founder of the Middle Way School. However, the most well-known promoter of bodhicitta in this lineage is Śāntideva, whose writings became the main literature for the lineage. The lineage's core practices—"equating self and others" and "exchanging self for others"—involve meditating on beings' fundamental equality and mentally taking on others' suffering while offering one's happiness, directly countering self-cherishing attitudes.

Mahāyāna

Lineage of the Vast Conduct

The Vast Conduct lineage is linked to Buddha Maitreya and the philosopher Asaṅga, one of the founding masters of the Yogācāra school. The lineage was passed down through Atiśa and emphasizes the methodical cultivation of compassion through the "sevenfold cause-and-effect instruction"—a structured contemplative sequence progressing from recognizing all beings as former mothers to generating bodhicitta. This tradition provides a detailed analysis of the causes, conditions, and strengths needed for awakening.

Mahāyāna

Philosophy and Bodhicitta

The cultivation of bodhicitta—the compassionate intention to attain enlightenment for the benefit of all beings—is deeply intertwined with the philosophical foundations of Mahāyāna Buddhism. This awakened heart cannot be fully developed without understanding the profound wisdom teachings that illuminate the nature of reality and the path to liberation. The concepts explored in this section—including the two accumulations of merit and wisdom, the three higher trainings that structure Buddhist practice, the two truths of conventional and ultimate reality, the liberating insight of emptiness (śunyatā), the teaching of non-self, and the inherent potential of buddha-nature—form the intellectual and contemplative framework that supports authentic bodhicitta. These philosophical teachings provide the necessary understanding that transforms compassionate aspiration into genuine awakened activity, making this exploration essential for anyone seeking to develop the bodhisattva path.

Non-Self

In Buddhism, non-self (anātman) teaches that there is no fixed, unchanging essence or soul within beings. What we perceive as "self" is actually five ever-changing aggregates: form, sensation, perception, mental formations, and consciousness. Realizing this absence of inherent self-nature is essential for liberation from suffering and achieving enlightenment.

Philosophy

Interdependent Origination

Interdependent origination (pratītyasamutpāda), also referred to as "dependent origination" or "dependent arising," is one of Buddhism's most fundamental teachings, describing how all phenomena arise in dependence upon multiple causes and conditions rather than existing independently or absolutely. Traditionally formulated as a twelve-link chain beginning with ignorance and culminating in suffering, it explains how craving and attachment perpetuate the cycle of rebirth. The principle reveals that nothing possesses inherent, independent existence—everything is interconnected and contingent. Understanding Dependent Origination is considered essential to grasping the nature of suffering and the path to liberation, as it demonstrates that suffering arises from identifiable causes and can therefore cease when those causes are eliminated.

Philosophy

Emptiness

Emptiness in Tibetan Buddhism refers to the absence of inherent, independent existence in all phenomena. Nothing exists by itself or has a fixed, unchanging essence. Everything arises through interdependence and relationships with other causes and conditions. This doesn't mean things don't exist, but that they lack absolute, separate reality.

Philosophy

The Two Truths

The Two Truths (satyadvaya) are one of the hallmarks of Buddhist philosophy, in which they reference the two modes of reality, ultimate and relative. Though they are represented in all four of the tenet systems, each of which have their own positions on these, they are an especially prominent theme in the Mahāyāna. And, perhaps nowhere more so than in the Middle Way, or Madhyamaka, school of thought introduced by Nāgārjuna.

Philosophy

The Two Accumulations

The two accumulations consist of merit and wisdom, which respectively cause the Buddha's form body and truth body. The three higher trainings provide a sequential foundation: ethical discipline creates stability, concentration develops focused awareness, and wisdom penetrates ultimate reality. Bodhisattvas engage in these practices because their compassionate motivation extends beyond personal liberation—they must first attain complete buddhahood themselves, gaining both the omniscient mind and ability to appear to beings, before they can effectively guide all sentient beings toward enlightenment.

Philosophy

Buddha-Nature

Buddha-nature is the capacity for enlightenment and freedom present in every being, a fundamental core of goodness, wisdom, and compassion that is hidden by clouds of ignorance—so hidden in fact that we might never even suspect its presence. It is like the sun that continues to shine regardless of the clouds that may cover it. By clearing away those clouds of greed, anger, and selfishness we uncover a state of perfection that is, and always has been, our own true nature. Tsadra Foundation has developed an entire resource for the study of buddha-nature. For an in-depth resource on buddha-nature, visit:

Buddha-Nature: Wisdom and Compassion as Our True Nature

Philosophy

A Short Overview of Śāntideva's Bodhicaryāvatāra

The Bodhicaryāvatāra (literally "Entering the Path of the Bodhisattva") is one of Buddhism's most beloved guides to cultivating bodhicitta. Written by the eighth-century Indian Buddhist monk Śāntideva, this poetic masterwork has inspired practitioners for over a millennium with its profound wisdom and practical guidance. Across ten chapters, Śāntideva charts the complete journey of the bodhisattva path, from generating the initial awakening of compassion to perfecting the wisdom that sees the true nature of reality. Revered for its clarity, devotional beauty, and unflinching honesty about the challenges of spiritual practice, the Bodhicaryāvatāra remains essential reading for anyone seeking to develop a heart of genuine compassion and work toward the welfare of all living beings. Below you'll find links to brief overviews of each chapter, offering a roadmap through Śāntideva's teachings. For those seeking deeper exploration, each overview includes a link to a more comprehensive essay that unpacks the verses in greater detail and draws upon excerpts from numerous commentaries on the text by scholars from multiple traditions.

Study the Verses

Compare the versions, translation, and commentaries

Verses

Read the Text

Read the chapters in bilingual presentation.

Chapter I

Timeline

The Commentaries of the Bodhicaryāvatāra

Over the centuries

Generating Bodhicitta

The Excellence and Benefits of Bodhicitta

In chapter 1 of the Bodhicaryāvatāra, Śāntideva describes the excellence and benefits of bodhicitta, the mind that wishes to attain enlightenment for the benefit of all sentient beings, in order to inspire us to take up the path of the bodhisattva.

Chapter One

Confession of Negativity

In chapter 2, Śāntideva demonstrates the importance of making offerings—material and nonmaterial—paying homage through veneration (prostrations), going for refuge, and, in particular, confessing one's evil deeds. By openly acknowledging one's past negative behaviors and tendencies through confession, only then can one begin to move in a different direction and transform oneself.

Chapter Two

Taking Hold of Bodhicitta

Chapter 3 continues with verses that explain the remainder of the limbs or branches of the supreme worship that began in chapter 2: rejoicing in virtue, the request that the teachers should turn the wheel of the Dharma, the prayer that the teachers might not pass into nirvana, and the dedication of one's roots of virtue for the sake of others.

Chapter Three

Protecting Bodhicitta

Conscientiousness

In chapter 4 Śāntideva addresses the topic of conscientiousness (apramādha, བག་ཡོད་), sometimes also translated as carefulness, a mental factor whose function is to protect the mind from negative forms of action. It is a tool that allows us to meticulously examine our actions of body, speech, and mind, particularly within the perspective of what is to be taken up and what is to be avoided on the path.

Chapter Four

Vigilant Introspection

Chapter 5 concerns the topic of vigilant introspection. This discussion is a continuation of Śāntideva's theme of protecting the attitude of bodhicitta. Here, such vigilance requires the constant guarding of the mind from negative emotions through mindfulness, the discipline of refraining from negative conduct, the discipline of practicing virtuous dharmas, and the discipline of working for the benefit of beings.

Chapter Five

Patience

In chapter 6 Śāntideva presents the topic of patience as the antidote to the most destructive emotion of anger. The chapter consists of verses on overcoming anger, cultivating patience, and respecting all sentient beings. Anger, according to Śāntideva, is never justified and is an emotion wholly destructive of positively accumulated karma. As this is the case, Śāntideva instructs through rational argument why the spiritual aspirant should see enemies not as objects worthy of anger or retaliation but as beings caught in the grips of their own afflictive emotions.

Chapter Six

Perfecting Bodhicitta

Diligence

With the guardians of conscientiousness and vigilance at our side, and strengthened by the practice of patience, in chapter 7 Śāntideva then moves on to the fourth of the six perfections along the bodhisattva's path to enlightenment, the practice of diligence.

Chapter Seven

Meditative Concentration

In chapter 8 Śāntideva then moves on to discuss the real heart of what is required for spiritual transformation—that is, the ability to see and experience the suffering of others as one's own suffering. Such a goal requires the cultivation of meditative concentration and the conditions conducive to achieving such a goal.

Chapter Eight

Wisdom

In chapter 9 Śāntideva more explicitly discusses the subject of the wisdom of emptiness. Without a correct understanding and direct realization of emptiness, the practice of true compassion that is the activity of bodhisattvas is impossible. Śāntideva, therefore spends a considerable amount of time in this chapter discussing the cultivation and experience of wisdom, expounding upon topics such as the two truths, the selflessness of the person and the selflessness of phenomena, and the function of the realization of emptiness.

Chapter Nine

Dedication of Merit

Dedication

Chapter 10 ends the Bodhicaryāvatāra with a concluding prayer, in which Śāntideva makes a dedication for the benefit of others, a dedication for the benefit of oneself, and a dedication for the flourishing of the teachings.

Chapter Ten

Prince Mahāsattva and the Tigress

The Golden Deer King

The Silver Tusked Savior

The Patient Buffalo

The Boy Who Made Flowers Fall from the Sky

The Lamp That Changed Destiny

The Golden Elephant and the Monk's Journey

The White Cloth

More stories related to The Way of the Bodhisattva

Boundless Compassion from the Jātaka Tales and The Sūtra of the Wise and the Foolish

The Jātaka Tales represent one of Buddhism's most beloved collections of stories, depicting the Buddha's previous lives in various forms—as humans, animals, and divine beings. The selection of narratives presented here primarily illuminate the profound concept of bodhicitta, the "awakened heart" or "enlightened mind" that forms the cornerstone of Mahāyāna Buddhist practice.

These tales weren't merely meant to entertain but to inspire practitioners toward cultivating the same unlimited compassion and selflessness in their own lives—revealing how small acts of generosity, like offering a single lamp or cloth with pure intention, can create profound karmic ripples across lifetimes.

Mindmap of the Bodhicaryāvatāra & Śikṣāsamuccaya

Explore the outlines of Śāntideva's main works: A new, interactive way to navigate the texts via themes and chapters. Click on the Miro Mindmaps here. Use two fingers to move the cursor and to zoom in and out.

Bodhicaryāvatāra Outline
Miro Mindmap

One of the most famous Buddhist texts. Written by the ancient Indian Buddhist scholar and adept Śāntideva.

Miro Mindmap

Śikṣāsamuccaya Outline
Miro Mindmap

Śāntideva's second and only other known text, "A Compendium of Training," is like a companion to the Bodhicaryāvatāra and deals extensively with the motivation and practice of the bodhisattva.

Miro Mindmap

The Other Doorways

Discover

Begin here. Discover the basics of bodhicitta, its meaning and purpose, and learn about the main concepts of the Mahāyāna path. Get to know the people and texts on this website, and find key resources for beginners.

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Study

Delve deeper into the study of bodhicitta and its associated theory, practice, and traditions by reading the core texts, the most popular of which is The Way of the Bodhisattva by Śāntideva.

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Practice

What use is a powerful medicine if one does not take it to cure the illness? Learn how to put bodhicitta into practice in order to bring the highest good – perfect enlightenment – to all sentient beings.

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 Whichever of these methods we use in order to cultivate bodhicitta, it must be grounded in a compassion that feels the suffering of all beings and an equanimity that sees them as all equal in their wish for happiness and their desire to avoid suffering. Understanding the terrible condition that they face, trapped in an endlessly repetitive cycle of samsaric existence, our self-centeredness starts to weaken. We awaken not only to our own plight, but to the fate of the entire sentient world.
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