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From Bodhicitta
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John Pettit's review of ''Altruism and Reality: Studies in the Philosophy of the Bodhicaryāvatāra'', by Paul Williams, published in the ''Journal of Buddhist Ethics'' 6 (1999): 120-37. +
Altruism as Antidote to Demagoguery: Shantideva’s Bodhicharyavatara Chapter 3 as Method for Countering Identity Divisions +
This paper by Michael Lees examines altruism, demagoguery, excerpts from chapter three of Śāntideva's ''Bodhicaryāvatāra'', and the fostering of altruism through the practice of bodhicitta. +
Examines verses in the 8th chapter of the ''Bodhicaryāvatāra'' with attention paid to the argument that given the nonexistence of a self we ought to commit to impartial benevolence. +
In Happiness, Matthieu Ricard demonstrated that true happiness is not tied to fleeting moments or sensations, but is an enduring state of soul rooted in mindfulness and compassion for others. Now he turns his lens from the personal to the global, with a rousing argument that altruism — genuine concern for the well-being of others — could be the saving grace of the 21st century. It is, he believes, the vital thread that can answer the main challenges of our time: the economy in the short term, life satisfaction in the mid-term, and environment in the long term.
Ricard’s message has been taken up by major economists and thinkers, including Dennis Snower, Amartya Sen, Joseph Stiglitz, and George Soros. Matthieu Ricard makes a robust and passionate case for cultivating altruistic love and compassion as the best means for simultaneously benefitting ourselves and our society. It’s a fresh outlook on an ardent struggle — and one that just might make the world a better place.
[https://www.littlebrown.com/titles/matthieu-ricard/altruism/9780316208215/ (Source: Little, Brown and Company)] +
Edition of the Sanskrit fragment (romanized) of the dhāraṇī, Hoernle No.143d.S.A.11, with complete English translation from the Sanskrit and Tibetan of the root text and commentary. +
Amitabhavyuha Sutra (Skt. ''Amitābhavyūhasūtra''; Tib. འོད་དཔག་མེད་ཀྱི་བཀོད་པའི་མདོ།, Wyl. '' 'od dpag med kyi bkod pa'i mdo''), which is also known as the "longer" Sukhavativyuha Sutra (Skt. Sukhāvatīvyūhasūtra), gives a detailed description of the Sukhavati pure realm of Buddha Amitabha. The teaching takes place on Vulture's Peak Mountain near Rajagriha. ([https://www.rigpawiki.org/index.php?title=Amitabhavyuha_Sutra Source Accessed May 25, 2023]) +
Read the full text of this work here on our website. +
An examination of T. 224 in comparison with the Pāla Dynasty Sanskrit text indicates that there was a significant growth of the Aṣṭa from the text of the second century translation by Lokakṣema up to its final redaction. Because of the immense popularity of the Praiñāpāramitā literature in
China, the Aṣṭa was translated seven times, 'providing a record of growth and changes over a period of eight centuries (i.e., 179-985 A.D.). By comparing each of these translations with the Sanskrit and the other Chinese texts, some ideas can be formulated regarding the layers and dates of the textual expansion. (Lancaster, introduction, 1) +
The Arapacana syllabary is known from several important Mahāyāna sūtras, including the ''Lalitavistara'', the ''Prajñāpāramita'', and the ''Gaṇḍavyūha''.[1] It does not seem to have been noted in the ''Bhadrakalpika-sūtra'', a long Mahāyāna sūtra that is lost in Sanskrit, but preserved in Tibetan and Chinese translation. The first notice of this sūtra in Western scholarship was made by the great pioneer of Tibetan studies, Alexander Csoma de Kőrös, who gave an accurate summary of the contents in his "Analysis of the Mdo," published in ''Asiatic Researches'' in 1839.[2] The entire sūtra is now available in English translation.[3]
The high status that the ''Bhadrakalpika'' enjoys in Tibet is shown from the fact that in all available Kanjurs it opens the Sūtra Division (''mDo sde''),[4] a venerable practice that goes back to at least the early ninth-century ''IDan dkar Catalogue'', in which the sutra opens the division of "miscellaneous Mahāyāna sūtras."[5] The ''Bhadrakalpika'' was also circulated independently, as a single volume, and enshrined on many household altars.[6] Tarthang Tulku notes that "reading, reciting, and listening to the ''Bhadrakalpika-sutra'' invokes the blessings of all the Buddhas whose coming it heralds; thus the ''Bhadrakalpika'' has always been counted among the most auspіcious texts...; [it] was often read and recited in my home, as it was in the homes of many Tibetan families upon important occasions."[7] (Skilling, preliminary remarks, 522) +
An examination of the Indo-Tibetan commentarial tradition to the ''Bodhicaryāvatāra'' through exploring a half-verse which occurs during Śāntideva's treatment and critique of Cittamātra. +
Taking a famous four-line prayer as his basis, Patrul Rinpoche explains the practice of taking refuge in the Buddha, Dharma and Saṅgha, and arousing bodhicitta, in both its relative and ultimate forms. +
The Resolve for Bodhi (bodhicitta), the aspiration to reach full Awakening for the sake of all living beings, is a core element of Mahayana Buddhism. This short text by Master Xing An (d. 1734) who lived in Hangzhou, provides instructions on the Resolve for Bodhi that fit well into the Chinese cultural context, while staying true to the spirit of Mahayana Buddhism. Mainly written for a monastic audience, the text provides an intriguing glimpse into the Buddhism of the Qing Dynasty, which is yet to receive much scholarly attention. At the same time, the text and its modern commentary by Tripitaka Master Hsuan Hua also speak to the people of the twenty-first century, asking what makes our lives worth living.
(Based on audio recordings of lectures given by Master Hua at the City of Ten Thousand Buddhas in Ukiah, California, in 1979, and at Gold Mountain Monastery in San Francisco in 1985) ([https://www.google.com/books/edition/Exhortation_to_Resolve_Upon_Bodhi/pBxqBAAAQBAJ?hl=en Source Accessed Mar 24, 2025]) +
A brief guide to cultivating immeasurable loving kindness, compassion, sympathetic joy and equanimity; it is attributed to the Indian master Buddhagupta and included within the Middle Way section of the Tengyur (Toh 3914). +
The index is in two romanized parts, Sanskrit-Tibetan and Tibetan-Sanskrit. Only the preface is in English. +
An Indian Classic in 19th-Century Tibet and Beyond: Rdza Dpal sprul and the Dissemination of the Bodhi(sattva)caryāvatāra +
This paper highlights a particular episode in the entangled transmission history of the ''Bodhi(sattva)caryāvatāra'' (BCA). This prominent Indian Buddhist work outlines the path of a ''bodhisattva'', the religious ideal of Mahāyāna Buddhism, and is nowadays considered among the world classics of religious literature. While it occupied a special position within many traditional Buddhist contexts—and in Tibet in particular—, it is only in the nineteenth century that it gained importance in the Rnying ma tradition and hence permeated ''all'' of the Tibetan Buddhist schools. As will be shown, Rdza Dpal sprul (1808–1887),[1] a charismatic yogin and scholar, can be placed at the centre of this development. His focus on a practice-oriented approach and a wide dissemination of the BCA's content not only fostered increasing interest within his own surroundings, but also opened up avenues for approaching this text that have come to be relevant in modern settings.
<h5>Notes</h5>
#Here and in the following, the dates of Tibetan personalities are based on the TBRC database, if not specified otherwise. +
Examines the interaction between the ''Śikṣāsamuccaya'' (ŚS), the ''Bodhisattvacaryāvatāra'' (BSA), and the ''Bodhicaryāvatāra'' (BCA), while referring to their probable chronological order. +
This chapter in ''Readings of Śāntideva's Guide to Bodhisattva Practice'' concerns Śāntideva's understanding of emptiness as articulated in the ninth chapter of the ''Bodhicaryāvatāra''. +
There is no one more suited to introduce beginners—and remind seasoned practitioners—of the fundamentals of Tibetan Buddhism than His Holiness the Dalai Lama. Speaking to an audience of Western students, the Dalai Lama shows us how to apply basic Buddhist principles to our day-to-day lives. Starting with the very foundation of Buddhism, the Four Noble Truths, he provides the framework for understanding the Buddha’s first teachings on suffering, happiness, and peace. He follows with commentary on two of Buddhism’s most profound texts: The Eight Verses on Training the Mind and Atisha’s Lamp for the Path to Enlightenment, often referring to the former as one of his main sources of inspiration for the practice of compassion. With clear, accessible language and the familiar sense of humor that infuses nearly all of his work, the Dalai Lama invites us all to develop innermost awareness, a proper understanding of the nature of reality, and heartfelt compassion for all beings. (Source: [https://www.shambhala.com/introduction-to-buddhism.html?srsltid=AfmBOoqaTBrSH2-yll9tXIZiPJGjrpPpTbhOsLXmYnf8Fs734PzAQMgs Shambhala Publications])
Note: This book was previously published under the title ''Lighting the Way''. +
A systematic introduction to Buddhist ethics aimed at anyone interested in Buddhism, including students, scholars and general readers +
Liturgy for the Seven-Limb Practice compiled by the late Most Venerable Khenchen Appey Rinpoche. Of all the various means of accumulating merit, the Seven-Limb Practice is considered supreme. While there are many forms of this practice, this liturgy is a comprehensive ritual ideal for every practitioner. It can be one's main daily practice, and is particularly suited for recitation on holy days. The main part of this liturgy is the ''Aspiration of the Noble Samantabhadra'' from the ''Avataṃsaka sūtra''. This is supplemented by stanzas from Śāntideva's ''The Way of the Bodhisattva'', as well as verses composed by Sakya Pandita, Dezhung Ajam Rinpoche, Khenchen Appey Rinpoche himself and others. +
