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From Bodhicitta
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Venerable Thubten Semkye describes some advice given by Geshe Dorje Damdul about how to practice bodhicitta in daily life. She talks about overcoming anger by recognizing that we have created the causes for what happens to us, by seeing other beings as kind, and by doing the best we can to accept requests for help. +
Affirmation in Negation: A Study of the Tathāgatagarbha Theory in the Light of the Bodhisattva Practices +
This dissertation by Shu-hui Jennifer Chen contains a study of the Tathāgatagarbha theory and a translation of the text (T666). +
This paper examines the textual transmission and Sanskrit restoration of Atiśa's ''Bodhipathapradīpa'' (''Byang chub lam gyi sgron ma''), one of his most important works composed in Western Tibet around 982-1054 CE. The author evaluates Losang Norbu Shastri's 1984 Sanskrit restoration, comparing it with earlier attempts by Mrinalkanti Gangopadhyaya.
Eimer demonstrates that the Tibetan text is transmitted through three distinct lines: (a) the Madhyamaka sections of Tengyur xylographs, (b) the Jo bo'i chos chung sections of various Tengyurs, and (c) paracanonical manuscripts and blockprints. Through detailed textual criticism, he identifies numerous variant readings and problematic renderings in Shastri's edition, providing corrections based on multiple canonical and noncanonical sources.
The paper highlights significant challenges in Sanskrit restoration from Tibetan translations, including issues with meter, word choice, and technical terminology. Eimer shows that while traditional translation dictionaries like the ''Mahāvyutpatti'' provide guidelines, many of Shastri's Sanskrit equivalents deviate from standard conventions. A key contribution is the presentation of the original Sanskrit version of lines 229-232, preserved in manuscripts of the ''Avikalpapraveśadhāraṇī'', which demonstrates how multiple restoration attempts can differ significantly from the authentic text. +
This is a profound Mahāyāna Buddhist aspiration prayer that expresses the practitioner's commitment to the bodhisattva path. The text begins with prostrations and offerings to all buddhas and bodhisattvas, particularly honoring Maitreya and Mañjuśrī. The practitioner confesses past negative actions committed through body, speech, and mind, following the example of buddhas like Śākyamuni, Akṣobhya, and Amitābha. They rejoice in the merit of all virtuous practices—generosity, meditation, morality, and wisdom—found throughout the ten directions, and dedicate all accumulated merit toward the awakening of all beings. Central to the prayer is the bodhisattva vow to willingly accept all suffering, even for countless eons, so that all sentient beings may be freed from the torments of the lower realms and attain supreme enlightenment. The practitioner aspires to follow Mañjuśrī's example, requesting that the buddhas remain in the world to teach the Dharma, and prays that their aspiration never diminishes until they achieve complete awakening for the benefit of all beings. +
Read the full text of this work here on our website. +
The history of vegetarianism in the Buddhist world has followed a complicated and in some respects perhaps surprising course. Although the idea of Ahiṃsā 'non-harming' is generally proclaimed and respected in Buddhist thought and practice, what might seem to be its logical corollary, namely abstention from eating the flesh of animals killed for their meat, is both relatively rarely discussed in Buddhist literature and far from generally practised in most parts of the Buddhist world. That the idea of vegetarianism was however at least partially thematised in Buddhist thought from an early period is shown by the references in the Vinaya to abstention from meat-eating in certain conditions and also, curiously enough, by the mention of it as one of the ascetic practices that the Buddha's cousin-antagonist Devadatta insisted upon. +
Edward Conze translates a passage from the ''Akṣayamatinirdeśasūtra'' as found in Śāntideva's ''Śikṣāsamuccaya''. +
Japanese publication analyzing the names Akṣayamati and Śāntideva as the author of different versions of the ''Bodhicaryāvatāra''. +
Japanese language publication examining the ''Bodhisattvacaryāvatāra'', which was discovered at Dunhuang and is attributed to Akṣayamati. +
The bodhisatva Akṣayamati arrives in our world from the buddha field of the buddha Samantabhadra. In response to Śāriputra's questions, Akṣayamati gives a discourse on the subject of imperishability. In all, Akṣayamati explains that there are eighty different aspects of the Dharma that are imperishable. When he has given this explanation, the Buddha praises it and declares it worthy of being spread by the countless bodhisatvas gathered there to listen. (Source: [https://84000.co/translation/toh175?toh=toh175&left=open%3Atoc&right=closed%3Aendnotes&main=open%3Afront 84000]) +
A critical edition of the ''Akṣayamatinirdeśasūtra'' based on the collation of six complete Tibetan versions. +
Vol. II contains a translation of the ''Akṣayamatinirdeśasūtra'' by Jens Braarvig et al. based on the collation of six complete Tibetan versions of the text in vol. I. +
Read the full text of this work here on our website. +
This sutra defines the transcendental bodhicitta, deliberates on the merits and achievement of the ten stages, and describes the various visions acquired by the Bodhisattvas in the ten successive stages. (Chang, prologue to ''A Treasury of Mahāyāna Sūtras'', xv) +
Read the full text of this work here on our website. +
Alan Wallace shares insights from the renowned Dzogchen master Jikmé Tenpé Nyima, the Third Dodrupchen Rinpoche, on how to work with obstacles along the path of awakening. Learn more with Alan Wallace in Wisdom Academy: wisdompubs.org/academy. +
This is the Seven-Limb Prayer by Śāntideva, read by Alexander Berzin and produced by Study Buddhism. For an English transcript of the recording, visit the page on Study Buddhism - [https://studybuddhism.com/en/tibetan-buddhism/original-texts/sutra-texts/the-seven-limb-prayer The Seven-Limb Prayer]. +
This essay examines the 356 verses on bodhicitta composed by Khunu Lama Tenzin Gyaltsen (khu nu bla ma bstan 'dzin rgyal mtshan, 1895-1977) in 1959 and subsequently published as ''Jewel Lamp: In Praise of Bodhicitta'' (''byang chub sems kyi bstod pa rin chen sgron ma'') in 1966. Offering a handful of experimental translations of selected verses, this essay reflects on the ''Jewel Lamp'' both from a literary perspective and as a site for thinking about bodhicitta in a twentieth century context. I consider how the ''Jewel Lamp''<i>'</i>s meditations on bodhicitta are informed by Khunu Lama's knowledge of Tibetan and Sanskrit poetics and literary theory, as well as by his lifelong practice of renunciation. I argue that Khunu Lama depicts poetry and Buddhist practice as involving parallel processes of self-cultivation and transformation.<br>
དཔྱད་རྩོམ་འདིར་ཁུ་ནུ་བླ་མ་བསྟན་འཛིན་རྒྱལ་མཚན་(༡༨༩༥-༡༩༧༧)གྱིས་སྤྱི་ལོ་༡༩༥༩ལོར་མཛད་ཅིང་། ཕྱིས་སུ་སྤྱི་ལོ་༡༩༦༦ལོར་བྱང་ཆུབ་སེམས་ཀྱི་བསྟོད་པ་རིན་ཆེན་སྒྲོན་མ་ཞེས་པར་སྐྲུན་བྱས་པའི་བྱང་སེམས་སྐོར་གྱི་ཤོ་ལོ་ཀ་སུམ་བརྒྱ་ང་དྲུག་གི་བདག་ཉིད་ཅན་དེར་དཔྱད་བརྗོད་བྱས་ཡོད། ཚིག་བཅད་རེ་འགའ་ཚོད་ལྟའི་ཚུལ་དུ་བདམས་བསྒྱུར་བྱས་པ་དང་དུས་མཚུངས་སུ། རྩོམ་ཡིག་འདིར་རིན་ཆེན་སྒྲོལ་མར་རྩོམ་རིག་གི་ལྟ་སྟངས་དང་དུས་རབས་ཉི་ཤུའི་སྐབས་མཚམས་ཀྱི་བྱང་སེམས་སྐོར་གྱི་བསམ་བློའི་གནས་བབ་གཉིས་ཐད་ནས་རྟོག་ཞིབ་དང་། རིན་ཆེན་སྒྲོལ་མའི་བྱང་སེམས་སྒོམ་རིམ་ལ་ཁུ་ནུ་བླ་མའི་བོད་དང་ལེགས་སྦྱར་གྱི་སྙན་ངག་དང་རྩོམ་གཞུང་སྐོར་གྱི་མཁྱེན་པ། དེ་བཞིན་ཁོང་གི་སྐུ་ཚེའི་ཧྲིལ་བོའི་བྱ་བྲལ་ཉམས་ལེན་བཅས་ཀྱིས་ཤུགས་རྐྱེན་ཇི་ལྟར་འཐེབས་པ་ངོས་འཛིན་བྱས་ཏེ། ཁོང་གིས་སྙན་ངག་དང་ཆོས་ཉམས་ལེན་གཉིས་ཀ་རང་ཉིད་ཀྱི་ནང་སེམས་ཡར་རྒྱས་དང་བཅོས་བསྒྱུར་ལ་གཅིག་མཚུངས་ཀྱི་ལམ་རིམ་ཞིག་ཏུ་ཐུགས་གཞིགས་མཛད་ཡོད་པ་ཁུངས་སྐྱེལ་བྱས་ཡོད།། +
Paul Williams's previously published papers on the Indian and Tibetan interpretations of selected verses from the eighth and ninth chapters of the Bodhicaryāvatāra and other essays +
Eli Franco's review of the book ''Altruism and Reality'' by Paul Williams, published in the ''Bulletin of the School of Oriental and African Studies'' 63, no. 1 (2000): 123-24. +
