
A Teacher
Shantideva
Bodhicitta; exchanging self and other
The transmission
Shantideva (conventionally placed in the late 7th to mid-8th century CE, c.685-763) was an Indian Mahayana monk, philosopher, and poet associated with the great monastic university of Nalanda. Little reliable biography survives apart from later traditional accounts, but his enduring importance rests on a single masterwork, the Bodhicaryavatara (“Guide to the Bodhisattva’s Way of Life”), composed in Sanskrit verse around 700 CE.
The text is at once a devotional poem, an ethical manual, and a rigorous philosophical treatise in the Madhyamaka tradition of emptiness. At its heart stands bodhicitta, the “awakening-mind” that vows to attain buddhahood for the sake of all beings, and the radical meditative practice of “exchanging self and other,” in which one trains to regard the suffering of others exactly as one’s own.
For the mind-power lineage, Shantideva is a pivotal figure: he treats the deliberate cultivation of mental attitude, especially patience and compassion, as a discipline that reshapes one’s whole experience of the world, arguing that since we cannot cover the earth in leather we must instead cover our own feet, that is, transform the mind rather than the circumstances. His work became foundational to the entire Tibetan lojong tradition.
What they gave
Bodhicitta as method: Made the awakening-mind, the vow to liberate all beings, the organizing aspiration of practice.
- Exchanging self and other: Taught a transformative meditation that dissolves the self-other boundary as the root of compassion.
- Mind over circumstance: Argued that mastering one’s own mind, not the external world, is the path to freedom and peace.
- Seed of lojong: Provided the textual and practical foundation for the Tibetan mind-training tradition.
In their words
Those who wish to keep a rule of life Must guard their minds in perfect self-possession. Without this guard upon the mind, No discipline can ever be maintained.
Wandering where it will, the elephant of mind, Will bring us down to pains of deepest hell. No worldly beast, however wild, Could bring upon us such calamities.
If, with mindfulness’ rope, The elephant of the mind is tethered all around, Our fears will come to nothing, Every virtue drop into our hands.
Let my property and honor all grow less, And likewise all my health and livelihood, And even other virtues – all can go! But never will I disregard my mind.
Likewise it is not possible for me To restrain the external course of things; But should I restrain this mind of mine What would be the need to restrain all else?
There’s nothing that does not grow light Through habit and familiarity. Putting up with little cares I’ll train myself to bear with great adversity!
Those tormented by the pain of anger, Never know tranquility of mind— Strangers they will be to every pleasure; They will neither sleep nor feel secure.
And now as long as space endures, As long as there are beings to be found, May I continue likewise to remain To drive away the sorrows of the world.
The line they stand in
Influenced by: Nalanda Mahayana scholasticism; the Madhyamaka emptiness teaching of Nagarjuna; the Prajnaparamita literature.
- Influenced: The Tibetan lojong (mind-training) tradition; Atisa and the Kadam school; the Dalai Lamas and later Tibetan teaching; modern compassion and tonglen practice.
Revelations they taught
Essential Works
- The Way of the Bodhisattva (Bodhicaryavatara)c.700