Category Archives: Wisdom EN

Shantideva: Engaging in Bodhisattva Behavior – Bodhisattvacharyavatara

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Shantideva: May no limited being ever have pain, 
Nor act with negative force, nor be sick, 
Nor be frightened, nor be derided, 
Nor ever be depressed.

Engaging in Bodhisattva Behavior – Shantideva

(sPyod-‘jug, Bodhisattvacharyavatara) 
by Shantideva 
translated from the Tibetan, as clarified by the Sanskrit 
by Alexander Berzin, 2004

Contents

Introductory Note on the Translation

The Diversity of Textual Versions and Editions

Translation Method for Resolving Discrepancies between Tibetan and Sanskrit

Acknowledgements

Translation

1. The Benefits of Bodhichitta Continue reading »

Chandrakīrti: Introduction to the Middle Way, Madhyamakāvatāra

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Chandrakīrti: Introduction to the Middle Way, Madhyamakāvatāra

The Text Itself

The text we are explaining here is the Introduction to the Middle Way, and to do so we will use its auto-commentary.

There are four main parts to the explanation:

1. The Meaning of the Title

2. The Translators’ Homage

3. The Main Part of the Text

4. The Conclusion

The Meaning of the Title

The Sanskrit title of the auto-commentary is Madhyamakavatarabhashya-nama. In Tibetan, it is dbu ma la ‘jug pa’i bshad pa zhes bya ba, or A Commentary to the Introduction to the Middle Way. Continue reading »

Realizing the Ultimate Nature of Phenomena

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Cutting the Source of Suffering: Realizing the Ultimate Nature of Phenomena

From a talk in Singapore by Lama Thubten Zopa Rinpoche

Let’s bring our attention to the ultimate nature of phenomena–the ultimate nature of the I, actions, objects, and all there is. Everything–what is called “this” and “that”–is all name coming from the mind, given by the mind. Continue reading »

Tulku Urgyen Rinpoche: Confusion Dawns as Wisdom,

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Tulku Urgyen Rinpoche

Tulku Urgyen Rinpoche: Confusion Dawns as Wisdom, Quintessential Dzogchen

“Our basic nature is essentially identical with the ground, has two basic aspects: primordial purity (kadag) and spontaneous presence (lhundrub). Our mind’s empty essence is related to primordial purity, while it’s cognizant nature is linked to spontaneous presence.

Spontaneous presence literally means “that which appears and is present by itself” and—besides our cognizant nature—includes the deities that are experienced in the bardo, as well as all the Tögal displays. In the same way, the pure wisdom realms that unfold out of the expanse of the three kayas, which is the state of rigpa devoid of clinging, are also experienced as a natural presence. To rephrase this, all the self-appearing and naturally present Tögal displays, the kayas and wisdoms, that unfold out of the state of dharmakaya, free of grasping, manifest from the primordially pure essence and spontaneously present nature, kadag and lhundrub. Continue reading »