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According to Paul Williams, the basic meaning of bodhicitta in Indian sources (such as Atisha's Bodhipathapradipa) is the lofty motivation to "strive to bring a complete end to all the sufferings of others along with their own suffering...This bodhicitta results from deep compassion (karuna) for the suffering of others." [7]
The Bodhisattvacaryāvatāra (Entering the Bodhisattva Conduct) or Bodhicaryāvatāra (Entering the Bodhi Way; Tibetan: བྱང་ཆུབ་སེམས་དཔའི་སྤྱོད་པ་ལ་འཇུག་པ་ byang chub sems dpa'i spyod pa la 'jug pa; Chinese: 入菩薩行論), is a Mahāyāna Buddhist text written c. 700 CE in Sanskrit verse by Shantideva (Śāntideva), a ...
In Buddhist terminology this all-decisive moment is known as the Awakening of the Buddha-Mind, or Bodaishin [...] There are three practically synonymous terms in the Mahayana for this: Bodaishin (Sanskrit: Bodhicitta); Busshin, literally 'Buddha-Heart' of Great Compassion (Sanskrit: Tathagatagarbha, or the latent possibility of Buddhahood ...
Engaging in Bodhisattva Behavior, full unpublished translation of the Bodhicaryavatara by Alexander Berzin; Commentary to Bodhicaryavatara by Patrul Rinpoche (in English ) Śikṣāsamuccaya of Śāntideva: Sanskrit Buddhist text; Works by or about Shantideva at the Internet Archive; Works by Shantideva at LibriVox (public domain audiobooks)
Namkhai Norbu writes that in Semde sources, terms like bodhicitta, the very core of bodhicitta (snying po byang chub kyi sems), and “the primordial ground of being” (ye gzhi), are all synonyms for the Great Perfection (Dzogchen), which is "the primordial state of pure and total presence" that is also called “the great hypersphere” (thig ...
Bodhipathapradīpa (A Lamp for the Path to Enlightenment) is a Buddhist text composed in Sanskrit by the 11th-century teacher Atiśa and widely considered his magnum opus.The text reconciles the doctrines of many various Buddhist schools and philosophies, and is notable for the introduction of the three levels of spiritual aspiration: lesser, middling and superior, [1] which in turn became the ...
But in Chinese (5th century) and Tibetan translations, all 28 chapters are preserved. In 420 AD, Dharmakṣema [2] made a Chinese translation, and in the 7th or 8th century, a Tibetan version was composed by an unknown author which "appears to be much closer to the original Sanskrit than the Chinese." [3] [4]
The Madhyamakāvatāra relates the Mādhyamaka doctrine of śūnyatā to the "spiritual discipline" (Sanskrit: sādhanā) of a bodhisattva.The Madhyamakāvatāra contains eleven chapters, where each addresses one of the ten pāramitās or "perfections" fulfilled by bodhisattvas as they traverse the 'ten stages' (Sanskrit: bhūmi) to buddhahood, which is the final chapter.