Property:Abstract
From Bodhicitta
This is a property of type Text.
C
The most important surviving work of Candragomin is his treatise entitled ''Bodhisattvasaṁvaraviṁśaka''.This brief text is neither original in inspiration nor philosophically profound, but concerns the practice of the path. It alludes to the ceremonial reception of the moral vow (''śīla-saṁvara'') of the bodhisattva and, summarizing the Chapter on Morality of Asaṅga's ''Bodhisattvabhūmi'', outlines the duties and regulations stemming from its acceptance. The significance of the ''Viṁśaka'' lies in the fact of its introduction into Tibet by Śāntarakṣita, the first abbot of Bsam-yas, during the early period of Buddhist influence in that country. From that time until the present it has been an important basis for study and practice of the lower levels of the bodhisattva path, and representative of the tradition of ‘extensive practice’ (''rgyas-pa'i spyod'') stemming from the Yogācāra school. +
Catalogue of Buddhist Sanskrit Manuscripts in the Possession of the Royal Asiatic Society (Hodgson Collection) +
No abstract given. Here are the first relevant paragraphs:
The manuscripts of Buddhist works described in the following pages were collected in Nepal by Mr. Brian Houghton Hodgson—who has contributed so largely to the elucidation of Northern Buddhism—and presented by him to the Royal Asiatic Society in 1835 and 1836. The great importance of a thorough examination of the Buddhist Sanskrit works of Northern India, both for Prâkrit philology and for Buddhist research, is becoming more and more apparent; and it seemed very desirable that the contents of this collection, which, though deficient in many of the standard works, is perhaps the finest of original manuscripts in Europe, should become better known to scholars interested in these inquiries. A detailed analysis of the works was beyond the scope of the present catalogue, as it would in many cases be extremely difficult, if not impossible, without comparing other copies. It is hoped, however, that the brief description now offered will, at least, suffice for the identification of the works, and will for that reason be acceptable to Sanskrit scholars. (Cowell and Eggeling, "Catalogue," 1) +
Changing Interpretations of Meditation in the Bodhicaryāvatāra: Meditation and the Concept of the Equality of Self and Other +
This article examines how the ''Bodhicaryāvatāra'' explains the practice of meditation in relation to the concept of the equality of self and other, and how this relation changed as the ''Bodhicaryāvatāra'' developed from its earlier form, a nine-chapter text in Tibetan found among the Dunhuang manuscripts, to its later form, the current ten- chapter canonical text, available in Sanskrit and also included in the Tibetan Tripiṭaka. In the earlier version the verses on the equality of self and other (''parātmasamatā'') and the practice of exchanging self and other (''parātmaparivartana'') are found in the "Chapter on ''Vīrya''." However, by the time the current version emerged the corresponding verses on the equality of self and other had been moved to the "Chapter on ''Dhyāna''," and the number of verses had expanded from fifty-two to eighty-four.
During the editing process that led to the appearance of the current ''Bodhicaryāvatāra'' the character of the text was transformed by the addition of 32 new verses. These verses suggest that the text took a qualitatively different approach to understanding the well- known theory of the equality of self and other. This difference can be explained from two disparate standpoints: that of ontology and that of spiritual praxis. Ontologically, the current version augments the viewpoint of the earlier version by adding a totally different perspective on the question of suffering, namely that there is in reality no one to experience suffering; the verses common to both versions claim that suffering should be eliminated because suffering equally affects everyone. With regard to spiritual praxis, the present version introduces the concept of <i>'</i>''bhāvayet'' (''bhāvaya'')/ ''bsgom par bya''<i>'</i> (should learn contemplatively) and adds new verses that concern meditation and observation. +
This chapter presents Śāntideva's teachings on the fourth perfection of effort, emphasizing that bodhisattvas should pursue learning and study with humility and proper motivation, avoiding texts that promote materialism or harmful practices while focusing on meaningful treatises that cultivate wisdom and pacify afflictive emotions. The chapter outlines eighty specific approaches to learning from ''The Teachings of Akṣayamati'', stressing that genuine study combined with moral discipline leads to spiritual realization and protection from negative forces, with dedicated practitioners receiving blessings of longevity, health, memory, and correct understanding. +
Chapter 11 of the ''Śikṣāsamuccaya'' emphasizes the importance of renouncing householder life for solitary practice in the wilderness, citing various sūtras to highlight how solitude facilitates spiritual development by reducing worldly distractions and enabling the cultivation of virtues necessary for enlightenment. Śāntideva stresses that true renunciation involves not just physical isolation but complete nonattachment to self and phenomena, while maintaining awareness that one's practice is witnessed by buddhas and spiritual beings even in solitude. +
This chapter on meditation from Śāntideva's ''Śikṣāsamuccaya'' emphasizes that bodhisattvas must maintain unwavering meditative concentration while guarding their senses against attachment, using specific antidotes for the three main afflictive emotions: meditation on bodily impurity for attachment, loving-kindness for aversion, and contemplation of dependent-arising for ignorance. +
This chapter explores the practice of mindfulness of body, sensations, mind, and phenomena, emphasizing their impermanent, empty, and illusory nature through extensive citations from various sūtras. Śāntideva uses reductive analysis and numerous analogies to demonstrate that all phenomena, including the body and mind, lack true essence and exist only as interdependent processes, while maintaining that bodhisattvas should cultivate compassion even while recognizing this ultimate emptiness. +
This chapter explores how meditation on emptiness purifies the body and mind by eliminating the false notion of self, which Śāntideva argues is the root of all afflictive emotions and negative actions. Through extensive sūtra citations and analysis of the two truths doctrine, he demonstrates that all phenomena—including the body's elements, sense experiences, and mental engagements—lack inherent existence and are merely conventional designations, leading practitioners to achieve equanimity and avoid attachment, aversion, and other destructive mental states. +
Chapter 15 of the ''Śikṣāsamuccaya'' presents Śāntideva's teaching that bodhisattvas purify their possessions through ethical livelihood, nonattachment, and genuine virtue free from hypocrisy, while purifying their merit through practicing the six perfections with the realization of emptiness combined with compassion. The chapter emphasizes that true purification occurs when all Buddhist practices—from giving to wisdom—are performed with a mind that both understands emptiness and is motivated by genuine compassion for sentient beings. +
Chapter 16 focuses on the fourth action of enhancing the body, possessions, and merits as essential practices for achieving full buddhahood. Śāntideva emphasizes that merit enhancement is the foundation of spiritual advancement, requiring three key elements—effort (''vīrya''), firm resolve, and great compassion—along with dedicated practices of offering, aspiration, and merit dedication for the benefit of all sentient beings. +
Chapter 17 provides scriptural justification for the merit-enhancing practices discussed in the previous chapter by citing various sūtras that describe the immeasurable benefits of prostration, offerings, circumambulation, and veneration of buddhas and stūpas. Śāntideva emphasizes that while physical offerings generate great merit, the highest form of veneration is the actual practice of the bodhisattva path itself—cultivating bodhicitta, upholding the Dharma, and generating compassion—with rejoicing in virtuous deeds producing particularly extraordinary merit that surpasses even the merit of advanced meditative accomplishments. +
This chapter of the ''Śikṣāsamuccaya'' explores the practice of recollecting the Three Jewels (Buddha, Dharma, and Saṅgha) as a means for Mahāyāna practitioners to advance on the bodhisattva path. Drawing from various sūtras, it details how faith and the five spiritual faculties support this practice, while providing extensive descriptions of the Buddha's physical and spiritual qualities, the Dharma as the source of all positive attainments, and the Saṅgha's compassionate activities and miraculous abilities in benefiting sentient beings. +
This final chapter of Śāntideva's ''Śikṣāsamuccaya'' focuses on enhancing merit through two primary methods: thinking of benefiting sentient beings in all daily activities (such as offering flowers or entering temples), and cultivating bodhicitta—the altruistic aspiration to achieve enlightenment for the sake of all beings. Śāntideva concludes by emphasizing that bodhisattvas must dedicate themselves completely to serving others through the equality and exchange of self and others, viewing this compassionate work as extending to the furthest limits of space and time. +
In chapter 1 of the ''Śikṣāsamuccaya'', Śāntideva establishes the foundational importance of listening to the Dharma to avoid suffering and attain enlightenment, then systematically develops the cultivation of faith and the mind of enlightenment (''bodhicitta'') as prerequisites for the bodhisattva path. The chapter concludes by introducing the four core activities that structure the entire work—giving, protecting, purifying, and expanding—applied to one's body, possessions, and virtues for all sentient beings. Particular emphasis is given to the practice of generosity as the first of these essential bodhisattva commitments. +
Chapter 2 of the ''Śikṣāsamuccaya'' explores how bodhisattvas must protect their body, possessions, and virtues to effectively serve other beings, emphasizing two primary methods: following a righteous teacher (''kalyāṇamitra'') who guides one away from transgressions and toward liberation, and upholding the Dharma through studying, teaching, and practicing the sūtras. Śāntideva illustrates these principles through extensive citations from texts like ''The Stem Array Sūtra'' and analogies such as viewing oneself as a patient and the teacher as a doctor, while highlighting exemplars like Sudhana and Sādaprarudita to demonstrate the transformative power of proper guidance and Dharma study. +
Chapter 3 of the ''Śikṣāsamuccaya'' focuses on protecting the body of a Dharma upholder by avoiding harm, detailing how bodhisattvas should conduct themselves with joy and compassion while avoiding distractions from kings, non-Buddhists, and various worldly influences. The chapter extensively discusses the workings of Māra (the evil force), who attempts to discourage virtuous activities, presents the four white and four dark dharmas as core bodhisattva precepts, and concludes with warnings about the karmic consequences of misusing monastic authority and resources. +
Chapter 4 of the ''Śikṣāsamuccaya'' systematically outlines the eighteen root downfalls of the bodhisattva precepts as taught in the ''Ākāśagarbhasūtra'', ranging from serious transgressions for rulers and ministers to common pitfalls for ordinary practitioners on the Mahāyāna path. The chapter emphasizes the gravity of these violations, provides purification practices through confession to Bodhisattva Ākāśagarbha, and concludes with warnings against disrespecting bodhisattvas and the Dharma, underscoring that such actions obstruct future buddhas from fulfilling their potential to benefit all beings. +
Chapter 5 outlines Śāntideva's methods for avoiding the grave moral harms and transgressions that obstruct bodhisattva practice, including making pledges before the Buddha, choosing favorable rebirths, and following specific sūtra precepts, including avoiding criticism of fellow practitioners and remaining in solitude for meditation. Śāntideva emphasizes that meaningful activity consists solely in benefiting others, and that practitioners must eliminate all gaps in their practice through meditation on emptiness combined with compassion, as any lapse allows faults to infiltrate like air filling empty space. +
Chapter 6 of the ''Śikṣāsamuccaya'' outlines how bodhisattvas should protect their bodies through twelve types of mindfulness and proper conduct regarding food, clothing, and shelter, emphasizing that physical preservation serves the ultimate purpose of benefiting all sentient beings. Śāntideva argues that mindful discipline, including vegetarianism, moderate consumption, and the skillful use of mantras for protection, enables bodhisattvas to maintain their bodies as instruments for compassionate service to the world rather than objects of personal attachment. +
Chapter 7 of the ''Śikṣāsamuccaya'' explores how bodhisattvas must balance material giving with spiritual teaching, emphasizing that renunciate bodhisattvas should prioritize sharing Dharma over material gifts to maximize benefit for all beings. Śāntideva outlines essential principles for protecting merit through selfless motivation, avoiding anger and arrogance, cultivating ten types of beneficial minds toward all sentient beings, and dedicating all merit toward universal enlightenment. +
