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From Bodhicitta
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Biography of Chekawa Yeshe Dorje. +
'''Abstract'''
This study hopes to contribute to the field of Tibetan intellectual history and to the understanding of Buddhist vows through the investigation of the Bodhisattva vow as seen from the perspective of Tibetan scholars, using 'Jig rten mgon po as an example.<br> Research by scholars in the past has led to a better understanding of the contents and importance of the Bodhisattva vows in Mahāyāna Buddhism. While some have focused on the earlier explanations found in Buddhist sūtras, others have concentrated on the later development of the Bodhisattva vows discussed in Indian Buddhist commentaries. However, within the field of Tibetan intellectual history, modem scholars have begun to recognize the importance of the so-called "''Three Vows''" (''sdom gsum'') genre found in Tibetan Buddhist writings. To date, there has been no in-depth investigation of the complex historical development of the Bodhisattva vows of Tibetan Buddhism, in which the transformation of the concept of ''bodhicitta'' (enlightenment attitude) has played a significant role.<br> In this dissertation, I seek to provide a thorough investigation of the Bodhisattva vows from the period of Indian Buddhism to that of Tibetan Buddhism. Secondly, by analyzing the views held by 'Jig rten mgon po, based chiefly on that part of his work, "Single Intention" (''Dgongs gcig''), which concerns the ''Bodhisattva'' vows, I will highlight his distinctive concerns regarding this subject. In collating the numerous arguments between the Sa skya pa and the Bka' brgyud pa scholars around this topic, I will attempt to decipher and resolve some points which will contribute to a further understanding of medieval Tibetan intellectual history. In the second part, I will provide translations of two commentaries on the chapter of the Bodhisattva vow of the ''Dgongs gcig''.<br> In general, the intent of this dissertation is to pursue these investigations utilizing a philological and historical perspective while taking into account both Indian and Tibetan traditions.
A commentary on the ''Viśeṣastava'' by Khunu Lama Tenzin Gyaltsen. This abridged commentary by Khunu Lama was published in Dharamsala (around 1966) by the Council for Religious Affairs and the Tibetan Cultural Printing Press (1996). It was also published by Drepung Loseling Educational Society Publication (1995). This text has also been in the syllabus of the language courses of the Tibetan Medical and Astrological Institute, Dharamsala, and the Library of Tibetan Works and Archives, Dharamsala. (Source: "A Note on the ''Viśeṣastava'' (''Khyad par 'phags bstod''); ''"Superior Verses in Praise [of Buddha Šakyamuni]"'' by Ācārya Sangye T. Naga, 50) +
This is another criticism of Mipam's commentary (''Nor bu ke ta ka'') by Drakar Lobzang Palden Tenzin Nyendrak (Brag dkar blo bzang dpal ldan bstan 'dzin snyan grags).
Type of Commentary: objections to Mipam's commentary, ''Nor bu ke ta ka'' (second part)<br>Length: 16<br> Tradition: Geluk +
A polemic against certain aspects of Mipam's ''Norbu ketaka'', based on scriptural sources and reasoning.
Type of Commentary: The main polemic against certain aspects of Mipam's commentary on the 9th chapter of the ''BCA''<br>Length: 59<br>Tradition: Geluk +
'phags pa dri ma med par grags pas bstan pa zhes bya ba theg pa chen po'i mdo (Jeweled Lotus Publishing, 2015) +
Vimalakīrtinirdeśa (T. Dri med grags pas bstan pa'i mdo; C. Weimo jing; J. Yuimagyō; K. Yuma kyǒng 維摩經). In Sanskrit, "Vimalakīrti's Instructions"; one of the most beloved Indian Mahāyāna sūtras, renowned especially for having a layman, the eponymous Vimalakīrti, as its protagonist. The text probably dates from around the second century CE. Among the seven translations of the sūtra into Chinese, the most famous is that made by Kumārajīva in 406. His translation seems to have been adapted to appeal to Chinese mores, emphasizing the worldly elements of Vimalakīrti's teachings and introducing the term "filial piety" into the text. The sūtra was also translated by Xuanzang in 650. The sūtra was translated into Tibetan twice, the more famous being that of Chos nyid tshul khrims in the ninth Century. It has also been rendered into Sogdian, Khotanese, and Uighur. The original Sanskrit of the text was lost for over a millennia until a Sanskrit manuscript was discovered in the Po ta la palace in Tibet in 2001. The narrative of the sūtra begins with the Buddha requesting that his leading Śrāvaka disciples visit his lay disciple Vimalakīrti, who is ill. Each demurs, recounting a previous meeting with Vimalakīrti in which the layman had chastised the monk for his limited understanding of the dharma. The Buddha then instructs his leading bodhisattva disciples to visit Vimalakīrti. Each again demurs until MañjuśrI reluctantly agrees. Vimalakīrti explains that his sickness is the sickness of all sentient beings, and goes on to describe how a sick bodhisattva should understand his sickness, emphasizing the necessity of both wisdom (''prajñā'') and method (''upāya''). A large audience of monks and bodhisattvas then comes to Vimalakīrti's house, where he delivers a sermon on "inconceivable liberation" (''acintyavimokṣa''). Among the audience is Śariputra, the wisest of the Buddha's śrāvaka disciples. As in other Mahāyāna sūtras, the eminent śrāvaka is made to play the fool, repeatedly failing to understand how all dichotomies are overcome in emptiness (''śūnyatā''), most famously when a goddess momentarily transforms him into a female. Later, a series of bodhisattvas take turns describing various forms of duality and how they are overcome in nonduality. Vimalakīrti is the last to be invited to speak. He remains silent and is praised for this teaching of the entrance into nonduality. The sūtra is widely quoted in later literature, especially on the topics of emptiness, method, and nonduality. It became particularly famous in East Asia because the protagonist is a layman, who repeatedly demonstrates that his wisdom is superior to that of monks. Scenes from the sūtra are often depicted in East Asian Buddhist art. (Source: "Vimalakīrtinirdeśa." In ''The Princeton Dictionary of Buddhism'', 971. Princeton University Press, 2014. http://www.jstor.org/stable/j.ctt46n41q.27.)
'phags pa dri ma med par grags pas bstan pa zhes bya ba theg pa chen po'i mdo (Jeweled Lotus Publishing, 2017) +
Vimalakīrtinirdeśa (T. Dri med grags pas bstan pa'i mdo; C. Weimo jing; J. Yuimagyō; K. Yuma kyǒng 維摩經). In Sanskrit, "Vimalakīrti's Instructions"; one of the most beloved Indian Mahāyāna sūtras, renowned especially for having a layman, the eponymous Vimalakīrti, as its protagonist. The text probably dates from around the second century CE. Among the seven translations of the sūtra into Chinese, the most famous is that made by Kumārajīva in 406. His translation seems to have been adapted to appeal to Chinese mores, emphasizing the worldly elements of Vimalakīrti's teachings and introducing the term "filial piety" into the text. The sūtra was also translated by Xuanzang in 650. The sūtra was translated into Tibetan twice, the more famous being that of Chos nyid tshul khrims in the ninth Century. It has also been rendered into Sogdian, Khotanese, and Uighur. The original Sanskrit of the text was lost for over a millennia until a Sanskrit manuscript was discovered in the Po ta la palace in Tibet in 2001. The narrative of the sūtra begins with the Buddha requesting that his leading Śrāvaka disciples visit his lay disciple Vimalakīrti, who is ill. Each demurs, recounting a previous meeting with Vimalakīrti in which the layman had chastised the monk for his limited understanding of the dharma. The Buddha then instructs his leading bodhisattva disciples to visit Vimalakīrti. Each again demurs until MañjuśrI reluctantly agrees. Vimalakīrti explains that his sickness is the sickness of all sentient beings, and goes on to describe how a sick bodhisattva should understand his sickness, emphasizing the necessity of both wisdom (''prajñā'') and method (''upāya''). A large audience of monks and bodhisattvas then comes to Vimalakīrti's house, where he delivers a sermon on "inconceivable liberation" (''acintyavimokṣa''). Among the audience is Śariputra, the wisest of the Buddha's śrāvaka disciples. As in other Mahāyāna sūtras, the eminent śrāvaka is made to play the fool, repeatedly failing to understand how all dichotomies are overcome in emptiness (''śūnyatā''), most famously when a goddess momentarily transforms him into a female. Later, a series of bodhisattvas take turns describing various forms of duality and how they are overcome in nonduality. Vimalakīrti is the last to be invited to speak. He remains silent and is praised for this teaching of the entrance into nonduality. The sūtra is widely quoted in later literature, especially on the topics of emptiness, method, and nonduality. It became particularly famous in East Asia because the protagonist is a layman, who repeatedly demonstrates that his wisdom is superior to that of monks. Scenes from the sūtra are often depicted in East Asian Buddhist art. (Source: "Vimalakīrtinirdeśa." In ''The Princeton Dictionary of Buddhism'', 971. Princeton University Press, 2014. http://www.jstor.org/stable/j.ctt46n41q.27.)
Sumpa Khenpo's history of India, Tibet, China, and Mongolia +
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This mind training text by the Sakya master Togme Zangpo is studied by all the Tibetan Buddhist traditions. The number 37 is significant; there is a set of 37 practices or factors that lead to a purified state. These are well-known practices followed on a graded course of development to progress toward either liberation, following a Hinayana path, or enlightenment, following a Mahayana path. The 37 bodhisattva practices presented in this short text provide the guidelines for the complete bodhisattva path. +
This English musical version of the ''37 Practices'' was created and sung by the first group of 3-year retreatants at the Garchen Buddhist Institute. +
This English musical version of the 37 Practices was created and sung by the first group of 3-year retreatants at the Garchen Buddhist Institute. +
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On the Way Talks about the Buddhist Path:
In this video, H. H. The 42nd Sakya Trizin, Ratna Vajra Rinpoche, speaks about the bodhisattva and their main practices.
His Holiness Ratna Vajra Rinpoche, the elder son of His Holiness the 41st Sakya Trizin and one of the most important lineage holders living today. +
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With the help of our 108 founding sponsors and thousands of individual donors, we provide funding to the translators who are working to safeguard these important teachings for future generations.
Read Sutras: http://read.84000.co
It is said that the Buddha taught more than 84,000 methods to attain true peace and freedom from suffering. Of these teachings, only 5% have been translated into modern languages. Due to the rapid decline in knowledge of classical languages and in the number of qualified scholars, we are in danger of losing this cultural heritage and spiritual legacy.
84000: Translating the Words of the Buddha, a registered global non-profit initiative, aims to translate all of the Buddha’s words into modern languages, and to make them available to everyone, free of charge.
Our Vision
:100 years To provide universal access to the Buddhist literary heritage translated into modern languages.
:25 years To make all of the Kangyur and related volumes of the Tengyur available in English, and provide widespread accessibility in multiple platforms.
:10 years To make a significant portion of the Kangyur and complementary Tengyur texts available in English, and easily accessible in multiple platforms.
:5 years To make a representative sample of the Kangyur and Tengyur available in English, and establish the infrastructure and resources necessary to accomplish the long-term vision.
:Name: 84000: Translating the Words of the Buddha
:Mailing Address: P.O. Box 4109, New York, NY 10163
:Email: info@84000.co
:Website: www.84000.co +
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A bibliography of the Sanskrit Texts of the ''Saddharmapuṇḍarīkasūtra'' by Akira Yuyama. +
No abstract given. Here are the first relevant paragraphs:
The best way to begin this practice is by thinking of a person whose suffering you feel strongly and whose happiness is very important to you. This could be someone you know or have known, or someone you’ve seen on the street or read about in the newspaper. The thought of certain people naturally and easily awakens bodhicitta in us: we care about them and we don’t want them to suffer. Think of such a person and, whether you feel love, gratitude or compassion for them, say, “May they be free of suffering and the root of suffering; may they enjoy happiness and the root of happiness.” +
A Brief Commentary on the Refuge & Bodhicitta Prayer Known as Sangyé Chö Tsok Ma (Ngawang Tenzin Norbu 2009) +
A simple commentary on the most famous four-line prayer of taking refuge and arousing bodhicitta; it explains the nature of the Buddha, Dharma and Saṅgha as well as relative and absolute bodhicitta. +
The path of accumulation (Skt. ''sambhāramārga''; Tib. ཚོགས་ལམ་, ''tsoklam'', Wyl. ''tshogs lam'') is the first of the five paths. It is divided into greater, intermediate and lesser stages.
Patrul Rinpoche says:
"It is called the path of accumulation because it is the stage at which one makes a special effort to gather the accumulation of merit, and also because it marks the beginning of many incalculable aeons of gathering the accumulations.
On the lesser path of accumulation it is uncertain when one will reach the path of joining. On the intermediate path of accumulation it is certain that one will reach the path of joining in the very next lifetime. On the greater path of accumulation it is certain that one will reach the path of joining within that very same lifetime." ([https://www.rigpawiki.org/index.php?title=Path_of_accumulation Source Accessed March 17, 2025]) +
The ''Bodhicaryāvatāra'' and the ''Śikṣāsamuccaya'' both discuss the generation of the mind of enlightenment for the benefit of sentient beings and prescribe practices one must perform in order to attain buddhahood. As such, both texts are designed to elicit a transformation in the reader. While they are stylistically and structurally unique, the two texts are thought to be mutually illuminating, and for this reason it is often recommended that they be studied together. +
Khenpo Sonam Phuntsho narrates a brief story about Shantideva, the author of "The Way of Bodhisattva." +
Patrul Rinpoche's work on the stages of meditation of the ''Bodhicaryāvatāra''. It is essentially a guide to using Śāntideva's root verses in the context of a practice session. +
