[{"@context":"http:\/\/schema.org\/","@type":"BlogPosting","@id":"https:\/\/wiki.edu.vn\/en\/wiki6\/bodhisattva-vow-wikipedia\/#BlogPosting","mainEntityOfPage":"https:\/\/wiki.edu.vn\/en\/wiki6\/bodhisattva-vow-wikipedia\/","headline":"Bodhisattva vow – Wikipedia","name":"Bodhisattva vow – Wikipedia","description":"before-content-x4 Vow taken by Mahayana Buddhists to liberate all sentient beings after-content-x4 The Bodhisattva vow is a vow (Sanskrit: pra\u1e47idh\u0101na,","datePublished":"2014-01-23","dateModified":"2014-01-23","author":{"@type":"Person","@id":"https:\/\/wiki.edu.vn\/en\/wiki6\/author\/lordneo\/#Person","name":"lordneo","url":"https:\/\/wiki.edu.vn\/en\/wiki6\/author\/lordneo\/","image":{"@type":"ImageObject","@id":"https:\/\/secure.gravatar.com\/avatar\/44a4cee54c4c053e967fe3e7d054edd4?s=96&d=mm&r=g","url":"https:\/\/secure.gravatar.com\/avatar\/44a4cee54c4c053e967fe3e7d054edd4?s=96&d=mm&r=g","height":96,"width":96}},"publisher":{"@type":"Organization","name":"Enzyklop\u00e4die","logo":{"@type":"ImageObject","@id":"https:\/\/wiki.edu.vn\/wiki4\/wp-content\/uploads\/2023\/08\/download.jpg","url":"https:\/\/wiki.edu.vn\/wiki4\/wp-content\/uploads\/2023\/08\/download.jpg","width":600,"height":60}},"image":{"@type":"ImageObject","@id":"https:\/\/upload.wikimedia.org\/wikipedia\/commons\/thumb\/a\/a3\/Ascetic_Sumedha_and_Dipankara_Buddha.jpg\/220px-Ascetic_Sumedha_and_Dipankara_Buddha.jpg","url":"https:\/\/upload.wikimedia.org\/wikipedia\/commons\/thumb\/a\/a3\/Ascetic_Sumedha_and_Dipankara_Buddha.jpg\/220px-Ascetic_Sumedha_and_Dipankara_Buddha.jpg","height":"117","width":"220"},"url":"https:\/\/wiki.edu.vn\/en\/wiki6\/bodhisattva-vow-wikipedia\/","wordCount":6710,"articleBody":"     (adsbygoogle = window.adsbygoogle || []).push({});before-content-x4Vow taken by Mahayana Buddhists to liberate all sentient beings       (adsbygoogle = window.adsbygoogle || []).push({});after-content-x4The Bodhisattva vow is a vow (Sanskrit: pra\u1e47idh\u0101na, lit. aspiration or resolution) taken by some Mah\u0101y\u0101na Buddhists to achieve full buddhahood for the sake of all sentient beings. One who has taken the vow is nominally known as a bodhisattva (a being working towards buddhahood). This can be done by venerating all Buddhas and by cultivating supreme moral and spiritual perfection, to be placed in the service of others. In particular, bodhisattvas promise to practice the six perfections of giving, moral discipline, patience, effort, concentration and wisdom in order to fulfill their bodhicitta aim of attaining buddhahood for the sake of all beings.[1]The vow is commonly taken in a ritual setting, overseen by a senior monastic, teacher or guru.[2]Whereas the pr\u0101timok\u1e63a vows cease at death, the bodhisattva vow extends into future lives. The bodhisattva vows should not be confused with the Bodhisattva Precepts (Skt. bodhisattva-\u015b\u012bla), which are specific ethical guidelines for bodhisattvas.       (adsbygoogle = window.adsbygoogle || []).push({});after-content-x4Table of ContentsIn Mah\u0101y\u0101na sutras[edit]Fourfold vows[edit]Vows from the Avata\u1e43saka S\u016btra[edit]Ten vows of Samantabhadra[edit]The three great vows from the \u015ar\u012bm\u0101l\u0101 S\u016btra[edit]In East Asian Buddhism[edit]Four extensive vows[edit]Shingon’s Five Vows[edit]Vows from Mahayana treatises[edit]Shantideva’s vow[edit]Bodhicittotpadaviddhi[edit]See also[edit]References[edit]Further reading[edit]External links[edit]In Mah\u0101y\u0101na sutras[edit]  Sumedha, a previous reincarnation of Buddha Gautama, taking the bodhisattva vow at the foot of the Buddha D\u012bpankaraBuddhist sources like the Buddhava\u1e43sa and the Mah\u0101vastu, contain stories of how in a previous life, Sakyamuni (then known as Sumedha) encountered the previous Buddha, D\u012bpankara, and made the vow to one day become a Buddha. D\u012bpankara confirmed that he would become a Buddha in the future. All early Buddhist schools held that making a vow in front of a living Buddha (and receiving a prediction), just like Sakyamuni had done, was the only way to become a bodhisattva.[3] This view remains the orthodox understanding of bodhisattva vows in the Theravada tradition.[3]       (adsbygoogle = window.adsbygoogle || []).push({});after-content-x4In the Mahayana Lalitavistarasutra, the bodhisattva Siddhartha (before becoming Sakyamuni Buddha) is said to have taken the following vow:I will attain the immortal, undecaying, pain-free Bodhi, and free the world from all pain.[4]The Sanskrit A\u1e63\u1e6das\u0101hasrik\u0101 Praj\u00f1\u0101p\u0101ramit\u0101 sutra states that a bodhisattva should train themselves with the following thought:[5]\u0101tm\u0101na\u1e43 ca tathat\u0101y\u0101\u1e43 sth\u0101payi\u1e63y\u0101mi sarvalok\u0101nugrah\u0101ya, sarvasattv\u0101n api tathat\u0101y\u0101\u1e43 sth\u0101payi\u1e63y\u0101mi, aprameya\u1e43 sattvadh\u0101tu\u1e43 parinirv\u0101payi\u1e63y\u0101m\u012btiMy own self I will place in Suchness, and, so that all the world might be helped, I will place all beings into Suchness, and I will lead to Nirvana the whole immeasurable world of beings.The sutra further states that “with that intention should a Bodhisattva undertake all the exercises which bring about all the wholesome roots. But he should not boast about them.”[5]Another passage also states:[5]Because in my presence, face to face with me, they have uttered the vow: “We, coursing in the practices of a Bodhisattva, shall set going on their way to full enlightenment many hundreds of living beings, yea, many niyutas of kotis of living beings. We shall hold up perfect enlightenment to them, instigate, encourage and excite them to win it, help it to come forth, help them to get established in it, help them to become irreversible.”In later Indian Mah\u0101y\u0101na Buddhism (and in modern Mahayana as well), one can become a bodhisattva by taking the vow and giving rise to bodhicitta in a ceremonial setting.[3] Indian Mah\u0101y\u0101na Buddhists often accomplished this through a ritual called the “seven part worship” (sapt\u0101\u1e47gap\u016bj\u0101 or saptavidh\u0101 anuttarap\u016bj\u0101), which consists of: vandana (obeisance), worship, refuge, confession, rejoicing, prayers and requesting the buddhas to remain in the world.[6]Fourfold vows[edit]Fourfold bodhisattva vows (that is, a set of vows with four main components), are found in numerous Mah\u0101y\u0101na sutras. According to Jan Nattier, there is a set of four bodhisattva vows that appears in various sutras including the Ugraparip\u1e5bcch\u0101 S\u016btra, the Lotus S\u016btra (in the Dharmaraksa and Kumarajiva translations), the A\u1e63\u1e6das\u0101hasrik\u0101 Praj\u00f1\u0101p\u0101ramit\u0101 (in the Chinese translation by Lokaksema and Chih Ch’ien), the Avad\u0101na\u015bataka and the Compassionate Lotus sutra.[7] Nattier translates this fourfold vow as follows:[7]The unrescued I will rescueThe unliberated I will liberateThe uncomforted I will comfortThose who have not yet reached paranirvana, I will cause to attain paranirvanaNattier also notes that a similar set of four vows (with small differences in wording) appears in the Dipankara Jataka, the Mahavastu, the A\u1e63\u1e6das\u0101hasrik\u0101 Praj\u00f1\u0101p\u0101ramit\u0101 (in the Chinese translation by Kumarajiva), the Pa\u00f1cavi\u1e43\u015batis\u0101hasrik\u0101 Praj\u00f1\u0101p\u0101ramit\u0101 and in some Lotus Sutra translations.[7] Nattier translates this other fourfold vow as follows:[7]vaya\u1e43 t\u012br\u1e47\u0101\u1e25 sattv\u0101\u1e43s t\u0101rayema, mukt\u0101 mocayema, \u0101\u015bvast\u0101 \u0101\u015bv\u0101sayema, parinirv\u1e5bt\u0101\u1e25 parinirv\u0101payemaHaving crossed over [myself], I will rescue [others]. Liberated, I will liberate [others]. Comforted, I will comfort [others]. Having attained paranirvana, I will cause [others] to attain paranirvana. Nattier further notes that “it is quite possible to identify clear antecedents of these vows in pre-Mahayana literature” and thus it is likely that these fourfold vows evolved from earlier passages (found in the Digha Nikaya and the Majjhima Nikaya as well as the Chinese Agamas) that describe the activity of the Buddha.[7] One such passage states:[7] Awakened, the Blessed One teaches the Dhamma for the sake of awakening.Disciplined, the Blessed One teaches the Dhamma for the sake of disciplining.Calmed, the Blessed One teaches the Dhamma for the sake of calming.Having crossed over, the Blessed One teaches the Dhamma for the sake of crossing over.Vows from the Avata\u1e43saka S\u016btra[edit]The Avata\u1e43saka S\u016btra, a large composite text, contains various passages discussing the practices and vows that bodhisattvas undertake. One example can be found in book 18 of the text, which contains the following ten vows:Enlightening beings have ten pure vows: (1) they vow to develop living beings to maturity, without wearying; (2) they vow to fully practice all virtues and purify all worlds; (3) they vow to serve the Enlightened, always engendering honor and respect; (4) they vow to keep and protect the true teaching, not begrudging their lives; (5) they vow to observe with wisdom and enter the lands of the Buddhas; (6) they vow to be of the same essence as all enlightening beings; (7) they vow to enter the door of realization of thusness and comprehend all things; (8) they vow that those who see them will develop faith and all be benefited; (9) they vow to stay in the world forever by spiritual power; (10) they vow to fulfill the practice of Universal Good, and master the knowledge of all particulars and all ways of liberation. These are the ten pure vows of enlightening beings.[8]Ten vows of Samantabhadra[edit]  Statue of Bodhisattva Samantabhadra, Mount Emei, ChinaIn the Avata\u1e43saka S\u016btra, Samantabhadra makes ten vows which are an important source for East Asian Buddhism. Samantabhadra’s vows also appear in the Samantabhadra-cary\u0101-pra\u1e47idh\u0101nam, which is often appended to the end of the Avata\u1e43saka but originally circulated as an independent text.[9]Reciting these ten vows is also promoted by Shantideva in his \u015aik\u1e63\u0101samuccaya.[10]The ten vows of Samantabhadra are:[11][12]The vow to pay homage to all the buddhasTo praise the virtues of the buddhasTo serve and make offerings to the buddhasTo confess past misdeeds and uphold the preceptsTo rejoice in the merit and virtues of buddhas, bodhisattvas and all sentient beingsTo ask the buddhas to preach the DharmaTo ask the buddhas to refrain from entering nirvanaTo always follow the buddhas’ teachingsTo serve\/benefit all sentient beingsTo transfer the merit from all practices to the liberation of all beingsThe three great vows from the \u015ar\u012bm\u0101l\u0101 S\u016btra[edit]The \u015ar\u012bm\u0101l\u0101dev\u012b Si\u1e43han\u0101da S\u016btra contains a set of three vows. According to the Buddha in this sutra, “just as all forms are contained in space, so likewise the bodhisattva vows, which are as numerous as the sands of the Ganges River, are all contained in these three great vows”.[13] The three vows are:[13]By the power of my earnest aspiration, may I bring peace to innumerable and unlimited living beings. By my virtuous deeds, throughout all rebirths may I attain the wisdom of the True Dharma.Having attained the wisdom of the True Dharma, for the sake of all living beings, may I explain it without wearying.In accepting the True Dharma, may I abandon body, life, and wealth and uphold the True Dharma.In East Asian Buddhism[edit]Four extensive vows[edit]In East Asian Buddhism, the most common bodhisattva vows are a series of “four extensive vows” outlined by the Tiantai Patriarch Zhiyi.[14] According to Robert F. Rhodes, Zhiyi presents two versions of the four vows. The first one is taken from the Chinese version of the Lotus S\u016btra and states:[15]Those who have not yet been ferried over, I will ferry over.Those who have not yet understood, I will cause them to understand.Those who have not settled themselves, I will cause them to be settled.Those who have not attained nirvana, I will cause them to attain nirvana.The second set of vows is original to Zhiyi’s corpus and states:[15]Sentient beings, limitless in number, I vow to ferry over.Passions (klesa) which are numberless, I vow to extinguish.The Dharma-gates without end (in number), I vow to know.The supreme Buddha Way, I vow to actualize.Zhiyi explains that these vows correspond to the Four Noble Truths and that these vows arise with the four truths as their basis.[15]The following table presents the fourfold bodhisattva vow in various languages:Chinese (hanzi)Chinese (pinyin)Sino-JapaneseHangulKoreanVietnameseEnglish\u56db\u5f18\u8a93\u9858S\u00ec  h\u00f3ng  sh\u00ec  yu\u00e0nShi gu sei gan\uc0ac\ud64d\uc11c\uc6d0sa hong seo wonT\u1ee9 ho\u1eb1ng th\u1ec7 nguy\u1ec7nThe Four Encompassing Vows\u773e\u751f\u7121\u908a\u8a93\u9858\u5ea6Zh\u00f2ng  sh\u0113ng  w\u00fabi\u0101n  sh\u00ec  yu\u00e0n  d\u00f9Shu j\u014d mu hen sei gan do\uc911\uc0dd\ubb34\ubcc0\uc11c\uc6d0\ub3c4Jung saeng mu byeon seo won doCh\u00fang sanh v\u00f4 bi\u00ean th\u1ec7 nguy\u1ec7n \u0111\u1ed9Masses [of] creatures, without-bounds,[I\/we] vow to save [them all].\u7169\u60f1\u7121\u76e1\u8a93\u9858\u65b7F\u00e1nn\u01ceo  w\u00faj\u00ecn  sh\u00ec  yu\u00e0n  du\u00e0nBon n\u014d mu jin sei gan dan\ubc88\ub1cc\ubb34\uc9c4\uc11c\uc6d0\ub2e8Beon noe mu jin seo won danPhi\u1ec1n n\u00e3o v\u00f4 t\u1eadn th\u1ec7 nguy\u1ec7n \u0111o\u1ea1nAnxiety [and] hate, [delusive-desires] inexhaustible,[I\/we] vow to break [them all].\u6cd5\u9580\u7121\u91cf\u8a93\u9858\u5b78F\u01ce  m\u00e9n  w\u00fali\u00e0ng  sh\u00ec  yu\u00e0n  xu\u00e9H\u014d mon mu ry\u014d sei gan gaku\ubc95\ubb38\ubb34\ub7c9\uc11c\uc6d0\ud559Beob mun mu jin seo won hagPh\u00e1p m\u00f4n v\u00f4 l\u01b0\u1ee3ng th\u1ec7 nguy\u1ec7n h\u1ecdcDharma gates beyond-measure[I\/we] vow to learn [them all].\u4f5b\u9053\u7121\u4e0a\u8a93\u9858\u6210F\u00f3  d\u00e0o  w\u00fash\u00e0ng  sh\u00ec  yu\u00e0n  ch\u00e9ngButsu d\u014d mu j\u014d sei gan j\u014d\ubd88\ub3c4\ubb34\uc0c1\uc11c\uc6d0\uc131Bul do mu sang seo won seongPh\u1eadt \u0111\u1ea1o v\u00f4 th\u01b0\u1ee3ng th\u1ec7 nguy\u1ec7n th\u00e0nhBuddha Way, unsurpassable,[I\/we] vow to accomplish [it]Shingon’s Five Vows[edit]Shingon Buddhism edits and expands the four vows into five vows (go sei) which are seen as the vows of Mahavairocana which include all bodhisattva vows.[16] These five vows are the following:[16][17]Beings are innumerable; I vow to save them all (shu-jo-mu-hen-sei-guan-do).Meritorious wisdoms are innumerable; I vow to accumulate them all (fuku chi mu hen sei gwan shu).The Dharma teachings are innumerable; I vow to master them all (ho mon mu hen sei gwan gaku).The Tathagata vows are innumerable; I vow to accomplish them all (nyorai mu hen sei gwan ji ji).Awakening is unsurpassed; I vow to attain awakening (bodai mu jo sei gwan sho bodai).Vows from Mahayana treatises[edit]  Shantideva’s vow[edit]The Tibetan Buddhist Tradition widely makes use of verses from chapter three of Shantideva’s Bodhisattvacary\u0101vat\u0101ra, which is entitled Embracing Bodhicitta. Various forms of these verses are used to generate bodhicitta and take the bodhisattva vow. The set of verses which are considered to be the actual taking of the bodhisattva vow are verses 23 and 24 of the third chapter.[18][19][20] These verses state:Just as all the Buddhas of the pastHave brought forth the awakened mind,And in the precepts of the BodhisattvasStep-by-step abode and trained,Likewise, for the benefit of beings,I will bring to birth the awakened mind,And in those precepts, step-by-step,I will abide and train myself.[21]In the Bodhisattvacary\u0101vat\u0101ra, the actual taking of the vow is preceded by various other preparatory practices and prayers, particularly what is called the Seven Branch Practice (Tib. yan lag bdun pa), often done through the recitation of a prayer. The seven branches are:[22]Prostration to the three jewels, supplicating Buddhas and bodhisattvasMaking physical, verbal and mental offerings to the BuddhasConfessing one’s negative deeds, “one admits to doing the negative deed, one feels true remorse and then one resolves not to do it again.”Rejoicing in the goodness and virtues of othersRequesting the Buddhas to turn the wheel of Dharma (to teach the way)Requesting the Buddhas not to pass away into final extinction, but to keep coming back to teach and help othersDedicating the merit of all good deeds for the benefit of all beings  The Refuge Tree of the Kagyu school, a would be bodhisattva may be instructed to visualize a field of Buddhas, bodhisattvas and past lineage masters while taking the vow.The 14th Dalai Lama teaches the following way of taking the vow, which begins by reading “through the second and third chapters of the Bodhisattvacary\u0101vat\u0101ra up until the second line of verse 23.” The Dalai Lama then writes:[23]In order to take this vow, we should imagine that in front of us are the Buddha and his eight close disciples; the six ornaments, and the two supreme teachers, including Shantideva; and all the realized masters of the Buddhist tradition, in particular the holders of the Sakya, Gelug, Kagyu, and Nyingma schools of Tibet\u2014in fact, all the Buddhas and Bodhisattvas. Consider also that we are surrounded by all the beings in the universe. With this visualization, we shall now read the Seven Branch Prayer …Consider that we are surrounded by all the beings in the universe and generate compassion for them. Think of the Buddha and feel great devotion to him. Now, with compassion and devotion, pray, “May I attain Buddhahood!” and recite:“Teachers, Buddhas, Bodhisattvas, listen! Just as you, who in the past have gone to bliss, Conceived the awakened attitude of mind, Likewise, for the benefit of beings, I will generate this self-same attitude.”When we recite these lines for the third time, at the words, “I will generate this self-same attitude,” think that you have generated this bodhichitta in the depth of your hearts, in the very marrow of your bones, and that you will never go back on this promise. Traditionally we now recite the last nine verses of the chapter as a conclusion to taking the vow.In Tibetan Buddhism there are two lineages of the bodhisattva vow, which are linked to two sets of Bodhisattva precepts or moral rules. The first is associated with the Cittamatra movement of Indian Buddhism, and is said to have originated with the bodhisattva Maitreya, and to have been propagated by the Indian master Asanga. The second is associated with the Madhyamaka tradition, is said to have originated with the bodhisattva Manjusri and to have been propagated by Nagarjuna, and later by Shantideva. The main difference between these two lineages of the bodhisattva vow is that in the Cittamatra lineage the vow cannot be received by one who has not previously received the pratimok\u1e63a vows.[24] Both traditions share a set of 18 major precepts (or “downfalls”). There are also sets of minor precepts.Bodhicittotpadaviddhi[edit]A ritual text on the bodhisattva vow attributed to N\u0101g\u0101rjuna called Bodhicittotpadaviddhi (Ritual for giving rise to bodhicitta, Tib. Byang chub mchog tu sems bskyed pa’i cho ga) has the following bodhisattva vow:Just as the past tath\u0101gata arhat samyaksambuddhas, when engaging in the behavior of a bodhisattva, generated the aspiration to unsurpassed complete enlightenment so that all beings be liberated, all beings be freed, all beings be relieved, all beings attain complete nirvana, all beings be placed in omniscient wisdom, in the same way, I whose name is so-and-so, from this time forward, generate the aspiration to unsurpassed complete enlightenment so that all beings be liberated, all beings be freed, all beings be relieved, all beings attain complete nirvana, all beings be placed in omniscient wisdom.[25]See also[edit]References[edit]^ Gyatso, Kelsang (1995). Joyful Path of Good Fortune. Translated by Tenzin Phunrabpa (2nd\u00a0ed.). London: Tharpa Publications. pp.\u00a0442\u2013553. ISBN\u00a0978-0-948006-46-3. OCLC\u00a035191121.^ “The Ritual for Taking the Bodhisattva Vows”. studybuddhism.com. Retrieved 2022-07-15.^ a b c Drewes, David, Mah\u0101y\u0101na S\u016btras and Opening of the Bodhisattva Path, Paper presented at the XVIII the IABS Congress, Toronto 2017, Updated 2019.^ Dayal, Har (1970). The Bodhisattva Doctrine in Buddhist Sanskrit Literature, p. 65. Motilal Banarsidass Publ.^ a b c A\u1e63\u1e6das\u0101hasrik\u0101 Praj\u00f1\u0101p\u0101ramit\u0101 (English translation by Edward Conze, Sanskrit text by Vaidya) Bibliotheca Polyglotta, University of Oslo.^ Har Dayal, The Bodhisattva Doctrine in Buddhist Sanskrit Literature, Motilal Banarsidass Publ., 1999, p. 54.^ a b c d e f Nattier, Jan (January 2003). A Few Good Men: The Bodhisattva Path According to the Inquiry of Ugra (Ugraparip\u1e5bcch\u0101): a Study and Translation. pp. 147-151. University of Hawaii Press. ISBN\u00a0978-0-8248-2607-9.^ Cleary, Thomas  (1993). The Flower Ornament Scripture: A Translation of the Avatamsaka Sutra, p. 430. Shambhala Publications.^ Osto, Douglas (2013). The Supreme Array Scripture, Chapter 55: The Vow to Follow the Course of Samantabhadra^ Goodman, Charles; \u015a\u0101ntideva (2016). The training anthology of \u015a\u0101ntideva a translation of the \u015aik\u1e63\u0101-samuccaya, pp. 274-275. Oxford University Press.^ Rhodes, Robert F. (2017). Genshin\u2019s \u014cj\u014dy\u014dsh\u016b and the Construction of Pure Land Discourse in Heian Japan, p. 326. University of Hawaii Press.^ Leighton, Taigen Dan (2012). Faces of Compassion: Classic Bodhisattva Archetypes and Their Modern Expression, pp. 140-147. Simon and Schuster.^ a b McRae, John (2004), The Sutra of Queen \u015ar\u012bm\u0101l\u0101 of the Lion’s Roar and the Vimalak\u012brti Sutra (PDF), p. 15. Berkeley, CA: Numata Center for Buddhist Translation and Research, ISBN 1886439311.^ Chappell, David W. (1987), “Is Tendai Buddhism Relevant to the Modern World?” (PDF), Japanese Journal of Religious Studies, 14 (2\/3), doi:10.18874\/jjrs.14.2-3.1987.247-266, archived from the original on March 4, 2009^ a b c R hodes, Robert F. (1984) The four extensive vows and four noble truths in T\u2019ien-t\u2019ai Buddhism. Annual Memoirs of the Otani University Shin Buddhist Comprehensive Research Institute 2: 53-91.^ a b Petzold, Bruno (1995). The Classification of Buddhism, p. 550. Otto Harrassowitz Verlag^ “Ajikan Meditation”. shikokuhenrotrail.com. Retrieved 2023-03-24.^ \u015a\u0101ntideva (2002). Bodhisattvacary\u0101vat\u0101ra [Guide to the Bodhisattva’s Way of Life]. Translated by Neil Elliott and Kelsang Gyatso. Ulverston: Tharpa Publications. p.\u00a030. ISBN\u00a0978-0-948006-88-3. OCLC\u00a051621991.^ Thrangu Rinpoche (author); Holmes, Ken; Doctor, Thomas (translators) (2002). A Guide to the Bodhisattva’s Way of Life of Shantideva: A Commentary, p. 41. Sri Satguru Publications.^ Dalai Lama XIV Bstan-\u02bcdzin-rgya-mtsho, Dalai Lama XIV, Dalai Lama, Santideva (1994). A Flash of Lightning in the Dark of Night: A Guide to the Bodhisattva’s Way of Life, p. 31. Shambhala.^ Shantideva, Padmakara Translation Group (2008). The Way of the Bodhisattva, pp. 83-84. Shambhala Publications.^ Thrangu Rinpoche (author); Holmes, Ken; Doctor, Thomas (translators) (2002). A Guide to the Bodhisattva’s Way of Life of Shantideva: A Commentary, p. 34. Sri Satguru Publications.^ Dalai Lama XIV Bstan-\u02bcdzin-rgya-mtsho, Dalai Lama XIV, Dalai Lama, Santideva (1994). A Flash of Lightning in the Dark of Night: A Guide to the Bodhisattva’s Way of Life, pp. 33-34. Shambhala.^ Lama Jampa Thaye, Rain of Clarity: The Stages of the Path in the Sakya Tradition. London: Ganesha, 2006.^ Nag\u0101rjuna. Byang chub mchog tu sems bskyed pa’i cho ga (Bodhicittotpadaviddhi, Ritual for Generating the Intention for Supreme Buddhahood). Toh. 3966 Tengyur, mdo, gi. (sems can thams cad bsgral ba dang\/ sems can thams cad dgrol ba dang\/ sems can thams cad dbugs dbyung ba dang\/ sems can thams cad yongs su mya ngan las ‘da’ ba dang\/ sems can thams cad thams cad mkhyen pa’i ye shes la dgod pa’i slad du ci ltar bla na med pa yang dag par rdzogs pa’i byang chub tu thugs bskyed pa de bzhin du bdag ming ‘di zhes bgyi ba yang dus ‘di nas bzung)Further reading[edit]Blo-gros-mtha\u02bc-yas, Ko\u1e45-sprul; Taye, Lodro; Rinpoche, Bokar (2003). \u015aes bya mtha\u02bc yas pa\u02bci rgya mtsho [Complete Explanation of the Pratimoksha, Bodhisattva and Vajrayana Vows \u2013 Buddhist Ethics]. Treasury of Knowledge. Ithaca: Snow Lion Publications. ISBN\u00a01-55939-191-X. OCLC\u00a052906881.Panchen, Ngari; Gyalpo, Pema Wangyi; Rinpoche, Dudjom (1996). Sdom gsum rnam \u1e45es [Perfect Conduct: Ascertaining the Three Vows]. Translated by Gyurme Samdrub; Sangye Khandro. Boston: Wisdom Publications. ISBN\u00a0978-0-86171-083-6. OCLC\u00a034669418.Rinpoche, Bokar (1997). V\u0153u de Bodhisattva [Taking the Bodhisattva Vow]. Translated by Christiane Buchet. San Francisco: ClearPoint Press. ISBN\u00a0978-0-9630371-8-3. OCLC\u00a042015705.Rinchen, Sonam; Chandragomin (2000).  Sonam, Ruth (ed.). Bodhisattvasa\u1e43varavi\u1e43\u015baka [The Bodhisattva Vow]. Translated by Ruth Sonam. Ithaca: Snow Lion Publications. ISBN\u00a01-55939-150-2. OCLC\u00a044026191.Tson-Kha-Pa (1986). Asanga’s Chapter on Ethics, with the Commentary of Tsong-Kha-Pa: The Basic Path to Awakening \u2013 The Complete Bodhisattva. Translated by Mark Tatz. Lewiston: Edwin Mellen Press. ISBN\u00a00-88946-054-X. OCLC\u00a0605654078.External links[edit]     (adsbygoogle = window.adsbygoogle || []).push({});after-content-x4"},{"@context":"http:\/\/schema.org\/","@type":"BreadcrumbList","itemListElement":[{"@type":"ListItem","position":1,"item":{"@id":"https:\/\/wiki.edu.vn\/en\/wiki6\/#breadcrumbitem","name":"Enzyklop\u00e4die"}},{"@type":"ListItem","position":2,"item":{"@id":"https:\/\/wiki.edu.vn\/en\/wiki6\/bodhisattva-vow-wikipedia\/#breadcrumbitem","name":"Bodhisattva vow – Wikipedia"}}]}]