Shantideva

Shantideva (sometimes Śāntideva) was an 8th-century Indian Buddhist scholar and adherent of the Prasangika Madhyamaka philosophy, renowned as the author of the Bodhicaryavatara

Chapter 3

In the spiritual energy that relieves
The anguish of beings in misery and
Places depressed beings in eternal joy
I lift up my heart and rejoice.

In the ocean-like virtue of the Bodhimind
That brings joy to all beings
And in accomplishing the well-being of others,
I lift up my heart and rejoice.

To the Buddhas of the ten directions
I join my hands in respect
Let blaze the light of Dharmas truth
For the beings lost in darkness

To the Buddhas considering parinirvarna
I join my hands in prayer
Do not abandon the beings in sorrow
But remain and teach for countless ages.

May any spiritual energy thus generated
By my devotion to the enlightened ones
Be dedicated to dispelling the misery
Of living beings without exception.

As long as diseases afflict living beings
May I be the doctor, the medicine
And also the nurse
Who restores them to health.

May I fall as rain to increase
The harvests that must feed living beings
And in ages of dire famine
May I myself serve as food and drink.

My body, every possession
And all goodness, past, present and future
Without remorse I dedicate
To the well-being of the world.

Suffering is transcended by total surrender
And the mind attains to nirvana.
As one day all must be given up,
Why not dedicate it now to universal happiness?

Regardless whether those whom I meet
Respond towards me with anger or faith,
May the mere fact of our meeting
Contribute to the fulfilment of their wishes.

May the slander, harm
And all forms of abuse
That anyone should direct towards me
Act as a cause of their enlightenment.

May I act as the mighty earth
Or like the free and open skies
To support and provide the space
Whereby I and all others may grow.

Until every being afflicted by pain
Has reached nirvanas shores,
May I serve only as a condition
That encourages progress and joy.

They who out of wisdom
Have seized the supreme Bodhimind
Praise, glorify and rejoice in it,
That it may grow to fulfilment.

Thus today in the presence of all awakened Ones
I invite every living being to this festival
Giving both immediate and lasting joy.
May the gods and all others rejoice.

Chapter 6

His the knife, and mine the body
the twofold cause of suffering.
He has grasped the knife, I my body.
At which is there anger?

Those who injure me are really impelled by my actions.
For this they will go to the realms of hell.
Surely it is they who are harmed by me?

Chapter 10

May all those languishing in hell come now to perfect joy.
And may the stooping animals be freed
From fear of being preyed upon, each other's food.^[1]

A translation of the Bodhicaryavatara by V. Wallace and B. Wallace (1997)

The Spirit of Awakening is known to be of two kinds: the spirit of aspiring for Awakening, and the spirit of venturing toward awakening. Just as one perceives the difference between a person who yearns to travel and a traveler, so do the learned recognize the corresponding difference between these two.
- § 1.15

For the sake of all beings I have made this body pleasureless. Let them continually beat it, revile it, and cover it with filth. Let them play with my body. Let them laugh at it and ridicule it. What does it matter to me? I have given my body to them.
- § 3.12

Let those who falsely accuse me, who harm me, and who ridicule me all partake of Awakening.
- § 3.16

Just as a blind man might find a jewel amongst heaps of rubbish, so this Spirit of Awakening has somehow arisen in me.
- § 3.27

The Spirit of Awakening … is the tree of rest for beings exhausted from wandering on the pathways of mundane existence.
- § 3.29

Where would there be leather enough to cover the entire world? With just the leather of my sandals, it is as if the whole world were covered. Likewise, I am unable to restrain external phenomena, but I shall restrain my own mind. What need is there to restrain anything else?
- § 5.13

Once I have forsaken the vow of guarding my mind, of what use are many vows to me?
- § 5.18

Just as those standing in the midst of boisterous people carefully guard their wounds, so those standing in the midst of evil people should always guard the wounds of their minds.

Santideva, A Guide to the Bodhisattva Way of Life, V. Wallace and B. Wallace, trans. (1997), ** § 5.19

Let my possessions vanish; let my honor, my body, livelihood, and everything else pass away. But may my virtuous mind never be lost.
- § 5.22

One should eliminate yearning that arises for various idle conversations, which often take place, and for all kinds of entertainment.
- § 5.45

When one intends to move or when one intends to speak, one should first examine one’s own mind and then act appropriately with composure. When one sees one’s mind to be attached or repulsed, then one should neither act nor speak, but remain still like a piece of wood. When my mind is haughty, sarcastic, full of conceit and arrogance, ridiculing, evasive and deceitful, when it is inclined to boast, or when it is contemptuous of others, abusive, and irritable, then I should remain still like a piece of wood. When my mind is averse to the interests of others and seeks my own self-interest, or when it wishes to speak out of a desire for an audience, then I will remain still like a piece of wood. When it is impatient, indolent, timid, impudent, garrulous, or biased in my own favor, then I will remain still like a piece of wood.
- § 5.47

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Shantideva

↑ Shantideva (2006) (in en). The Way of the Bodhisattva (Revised ed.). Shambhala. pp. 165. ISBN 978-1590303887.