“Embark on a journey through the heart of Mahāyāna Buddhism, where the timeless Wisdom of Nāgārjuna’s Aspiration weaves a tapestry of Compassion and Insight. Like a lotus blooming in samsara’s depths, this prayer calls us to awaken for the sake of all beings, harmonizing the dance of emptiness and interdependence. With each verse, we are invited to take refuge in the radiant truth, cultivate a mind of boundless love, and tread the bodhisattva path toward enlightenment’s embrace. Let these sacred words inspire your spirit to soar, uniting Wisdom’s clarity with Compassion’s warmth in the quest for universal liberation.”
Last update: August 11, 2025
Nāgārjuna's Aspiration, often referred to as the "Aspiration That Is a Source of Awakening," is a Mahāyāna aspiration prayer attributed to the great Indian Buddhist master Nāgārjuna. It's a 16-stanza text included in the Tengyur, and it expresses a profound dedication to benefiting all beings.
The prayer outlines a commitment to
– upholding the threefold training,
– cultivating the Union of Compassion (Karuṇā) [T1] ⇐⇒ and Wisdom (Prajñā) / Emptiness (Śūnyatā) [T2] ⇐⇒ which is the Union of the Two Truths in action [U2T], and
– striving to achieve enlightenment for the sake of others [Uopp].
Note: These Prayers are traditionally attributed to Nāgārjuna, though authorship may reflect later Madhyamaka traditions.
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Nāgārjuna, a central figure in Mahāyāna Buddhism, championed the bodhisattva ideal, inspiring practitioners to pursue enlightenment for the benefit of all beings. He focused on the concept of the Union of the Two Truths [U2T]: Dependent Origination (Pratītyasamutpāda) [T1] ⇐⇒ Emptiness (Śūnyatā) [T2] ⇐⇒ and the Middle Way (Madhyamaka) free from all extremes, offering a balanced approach to understanding reality that avoids all extremes, like eternalism, nihilism. dualism and monism. Nāgārjuna's work emphasizes dependent origination [T1], highlighting that all things arise in relation to causes and conditions, rather than possessing an independent, inherent existence. Elaboration:
Bodhisattva Ideal [Uopp]: Nāgārjuna's teachings emphasized the bodhisattva path (the Union of the Two Truths in action [U2T], and the Union of opposites in action [Non-duality / Uopp]), where individuals strive for enlightenment not just for themselves, but also to help all sentient beings free themselves from suffering.
Dependent Origination (Pratītyasamutpāda) [T1]: Nāgārjuna's teachings emphasized dependent origination (the 1st truth), where all things arise in relation to causes and conditions, rather than having an independent existence. This highlights the interconnectedness and impermanence of all phenomena.
Emptiness (Śūnyatā) [T2]: Nāgārjuna's core concept of emptiness (Śūnyatā) (the 2nd truth) is not about nothingness but rather the understanding that all things lack a fixed, inherent nature or essence (with inherently existing characteristics, marks, signs, attributes). This understanding helps to dissolve attachment and aversion to the things that are not truly solid and unchanging.
Union of the Two Truths (Advaya) [U2T]: Those two aspects/truths – dependent origination [T1] and emptiness [T2] – are inseparable, interdependent [T1-2T], co-defined, co-evolving, in harmony, conventional truths, thus themselves empty of inherent existence [T2-2T], and vice versa [U2T-2T].
Middle Way (Madhyamaka): Nāgārjuna's Madhyamaka philosophy represents a path that avoids all extremes, like (i) existence / eternalism (belief in permanent, inherent existence), (ii) non-existence nihilism (denial of any existence), (iii) both together (dualism), (iv) neither (monism). The same for the four extremes of any duality. It offers a balanced understanding of reality based on the principles of the Union of dependent origination [T1] and emptiness [T2] [U2T], or Union of opposites [Non-duality / Uopp] about any phenomena, duality, triad, quad…
Significance: Nāgārjuna's work was crucial in clarifying and defending the core Mahāyāna teachings on the Union of the Two Truths [U2T / Uopp] – dependently co-arisen relatively functional appearances [T1] ⇐⇒ and their emptiness of inherent existence [T2] –. His philosophical contributions have had a lasting impact on Mahāyāna Buddhism and continue to be studied and explored today.
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Benefit of Others: The prayer expresses a desire for others to find relief from suffering and for all beings to be led to awakening through seeing, hearing, touching, or remembering the practitioner. It is based on the realization of the inseparability, interdependence, interconnectedness of self and others, of everything [Non-duality / Uopp / One].
Commitment to the Threefold Training: The prayer pledges to uphold the discipline of refraining from harmful actions, accumulate virtuous dharmas, and benefit sentient beings. It is based on the fact that even if everything is empty of inherent existence [T2] ⇐⇒ adapted skillful means (upaya) can still be used to point to the inconceivable true nature of Reality, and used to get to it [T2] [U2T]. But those adapted skillful means need to be more and more in accord with reality as it is, as pointed by concepts like the Union of the Two Truths [U2T], the Union of Compassion (Karuṇā) and Wisdom (Prajñā), the Union of opposites [Non-duality / Uopp], the Union of the three spheres [U3S], the Union of the Ground and its manifestations [UGM], the Union of the three kayas [U2K], etc. Those are explained in Nāgārjuna’s teachings.
View: Union of Dependent Origination / Interdependence (Pratītyasamutpāda) [T1] ⇐⇒ and Emptiness of inherent existence (Śūnyatā), freedom and no absolute [T1] [U2T]: Nāgārjuna's Aspiration touches upon the concept of emptiness [T2] (Śūnyatā) ⇐⇒ highlighting the interconnectedness and interdependence of all phenomena [T1] [U2T]. The two truths are inseparable, interdependent, co-defined, co-evolving, one supporting the other, one implying the other, thus empty of inherent existence [U2T / U2T-2T / Uopp].
Path: Union of Compassion (Karuṇā) / Interdependence (Pratītyasamutpāda) [T1] ⇐⇒ and Wisdom (Prajñā) / Emptiness (Śūnyatā) [T2] [U2T]: It emphasizes the importance of developing a Compassionate mind (Karuṇā) [T1] ⇐⇒ and realizing all phenomena as they are, free from grasping and attachment [T2] [U2T]. Together they are the Union of the Two Truths in action.
Compassion (Karuṇā) and Wisdom (Prajñā) are inseparable, interdependent, co-defined, co-evolving, one supporting the other, one implying the other [T1] ⇐⇒ thus empty of inherent existence [T2] [U2T / Uopp].
Fruit / Enlightenment: Perfection of the Union Compassion (Karuṇā) / Interdependence (Pratītyasamutpāda) [T1] ⇐⇒ and Wisdom (Prajñā) / Emptiness (Śūnyatā) [T2] [U2T]: The aspiration seeks to perfect the accumulation of qualities necessary to become supremely omniscient and to dedicate one's actions for the benefit of all beings. That is the accumulation of merit [T1] ⇐⇒ and Wisdom (Prajñā) [T2] [U2T]. The Buddha represents the perfection of these two accumulations, of Compassion (Karuṇā) and Wisdom (Prajñā).
The Buddha and ordinary sentient beings are inseparable, interdependent, co-defined, co-evolving, one supporting the other, one implying the other [T1] ⇐⇒ thus empty of inherent existence [T2] [U2T / Uopp].
Union of View, Path and Fruit: View, path and fruit are inseparable, interdependent, co-defined, co-evolving, in harmony, one supporting the others, one implying the others [T1] ⇐⇒ thus empty of inherent existence [T2] [Uopp / U3K].
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Practice of Bodhicitta: It is a powerful practice of Bodhicitta, the mind of awakening, which is a fundamental aspect of Mahāyāna Buddhism. It is the Union of the Two Truths in action [U2T].
Compassion (Karuṇā) and Altruism: The prayer underscores the importance of Compassion (Karuṇā) and altruism in the path to enlightenment, emphasizing the need to dedicate oneself to the well-being of others [Uopp].
– Wisdom (Prajñā) without Compassion (Karuṇā) is sterile;
– Compassion (Karuṇā) without Wisdom (Prajñā) is poison.
– They need to be developed together, in Union; this way one is acting in accord with the inconceivable true nature & dynamic of reality as it is [U2T].
Path to Enlightenment: It serves as a guide for practitioners on the path to enlightenment, offering a framework for cultivating the qualities (virtues like Compassion (Karuṇā) and Wisdom (Prajñā) / Emptiness / U2T) necessary to attain Buddhahood (their perfection).
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Mahāyāna Buddhism, meaning "Great Vehicle" in Sanskrit, is one of the two major branches of Buddhism, alongside Theravada Buddhism. It's a broad term encompassing various Buddhist traditions and practices, characterized by its emphasis on the bodhisattva ideal – the aspiration to achieve enlightenment for the benefit of all sentient beings. Mahāyāna is the dominant form of Buddhism in many parts of Asia, including China, Japan, Korea, and Tibet.
Bodhisattva Ideal: Mahāyāna emphasizes the path of the bodhisattva, an enlightened being who postpones their own full liberation to help others reach enlightenment.
Universal Buddhahood: Mahāyāna teaches that all beings have the potential to become Buddhas, possessing "Buddha-nature".
Diverse Schools and Practices: Mahāyāna includes various schools of thought and practices, such as Zen, and Tibetan Buddhism.
Focus on Compassion: A central tenet of Mahāyāna is the cultivation of great Compassion (Karuṇā) and Wisdom (Prajñā).
Scriptures and Rituals: Mahāyāna Buddhists engage with a vast body of scriptures, participate in rituals like chanting and offerings, and practice meditation.
Syncretism: Mahāyāna has often blended with local beliefs and practices in the regions where it spread, leading to diverse expressions of the tradition.
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Madhyamaka, also known as Mādhyamika, is a school of Mahāyāna Buddhist philosophy that emphasizes the concept of emptiness (śūnyatā) and the "middle way" (madhyamā pratipat). It's a system of thought developed from the teachings of the Indian Buddhist philosopher Nāgārjuna. Madhyamaka seeks to understand reality by avoiding extremes and asserting that all phenomena lack inherent existence or intrinsic nature.
Emptiness (śūnyatā): Madhyamaka's core concept is that all things are empty of inherent existence [T2] or a fixed, independent nature. This doesn't mean nothing exists, but rather that things lack a permanent, unchanging essence.
Middle Way (madhyamā pratipat): This refers to the path between extremes, such as acceptance and rejection, or such as existence and non-existence, permanence and annihilation, subjectivism and objectivism. Madhyamaka seeks to avoid all extremes (ex. nihilism (the belief that nothing exists) and eternalism (the belief that things have a permanent, unchanging nature), and middle (both together (dualism), or neither (monism)).
Nāgārjuna: He is considered the founder of the Madhyamaka school and is known for his seminal work, the Mūlamadhyamakakārikā (Root Verses on the Middle Way). His teachings form the basis for the Madhyamaka philosophical system.
Two Truths: Madhyamaka often discusses the "Union of the Two Truths [U2T]": the Union of the conventional truth (what appears to us in everyday experience) [T1] ⇐⇒ and the ultimate truth (the emptiness of phenomena) [T2] [U2T].
Tetralemma (Catuṣkoṭi): In Madhyamaka philosophy, the Tetralemma, or catuṣkoṭi, is a method of logical analysis that involves examining a proposition through four possibilities: ‘this’, ‘not-this’, both together, and neither. It's a tool used to deconstruct fixed or dualistic thinking by showing how a proposition and its negation are ultimately inadequate to describe reality.
By exploring these four possibilities, Madhyamaka aims to reveal the limitations of conceptual frameworks and ultimately point towards the Union of the Two Truths about all phenomena. It's not about choosing one of these options as correct, but rather about understanding that all four are ultimately inadequate to fully grasp reality; all four extreme positions leads to contradiction / absurdity.
The Tetralemma is a core element of Madhyamaka's approach to understanding the nature of reality [U2T / Uopp], emphasizing the importance of letting go of fixed ideas and embracing the ambiguity and interconnectedness of all things [T1]. It is a powerful tool for dismantling dualistic thinking and revealing the ultimate emptiness ]T2] and dependently originated nature [T1] of all phenomena.
Influence: Madhyamaka has been highly influential in both Indian and Tibetan Buddhism and is considered one of the two principal schools of Mahāyāna Buddhist philosophy.
In essence, Madhyamaka offers a profound understanding of reality as it is by recognizing the inseparable interconnectedness [T1], impermanence ⇐⇒ and emptiness [T2] of all things [U2T / Uopp], ultimately leading to liberation from suffering / conditioning / karma (individual, collective, cosmic).
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‘I go for refuge in the Buddha.
I go for refuge in the Dharma.
I go for refuge in the Sangha.’
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(i.e. It comes down to ‘I take refuge in Reality as it is [U2T / Uopp]’.)
In Mahāyāna Buddhism, "taking refuge" in the Three Jewels (Buddha, Dharma, and Sangha) is a core practice that signifies a commitment to the Buddhist path and seeking guidance and protection. It involves recognizing the Buddha as the exemplar, the Dharma as the teachings, and the Sangha as the community of practitioners as sources of support and inspiration.
Buddha: Represents the awakened one, the teacher who has attained enlightenment and demonstrates the path to liberation. The Buddha also embodies the true nature of Reality as it is here & now. He represents the Pure Mind.
Dharma: Refers to the teachings, principles, and practices that guide individuals towards understanding and realization. The Dharma also represents the Pure Speech.
Sangha: Designates the community of practitioners, both monastic and lay, who support each other in their spiritual journey. The Sangha represents the Pure Body.
Union of the three Gems / Kayas: Buddha / Mind, Dharma / Speech and Sangha / Body are inseparable, interdependent, co-defined, co-evolving, one supporting the others, one implying the others [T1] ⇐⇒ thus empty of inherent existence [T2] [U2T / Uopp / U3K].
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‘In the Buddha, Dharma, and Sangha
Until enlightenment I go for refuge.
By the merit of practicing giving and so forth (6 paramitas),
To benefit all sentient beings may I attain Buddhahood’.
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(i.e. It comes down to ‘I take refuge in the inseparable
interconnectedness and emptiness of everything [U2T / Uopp].’)
In Mahāyāna Buddhism, the vow to awaken is primarily embodied through the concept of a Bodhisattva, a being who vows to achieve enlightenment for the benefit of all sentient beings [Uopp] rather than entering nirvana themselves [no-self]. This vow is not just an aspirational goal but a commitment to action, driven by a deep sense of Compassion (Karuṇā) / Interdependence (Pratītyasamutpāda) [T1] ⇐⇒ and Wisdom (Prajñā) / Emptiness (Śūnyatā) [T2] [U2T].
Bodhicitta: The core of the vow is Bodhicitta, the aspiration to enlightenment for the benefit of all beings without any differentiation / discrimination [Non-duality / Uopp]. It's the mind that is directed towards awakening and fuelled by the Union of Compassion (Karuṇā) / Interdependence (Pratītyasamutpāda) [T1] ⇐⇒ and Wisdom (Prajñā) / Emptiness (Śūnyatā) [T2] [U2T].
Fourfold Vow: Many Mahāyāna traditions use the Fourfold Vow as a foundational commitment:
– Beings are numberless, I vow to free them.
– Delusions are inexhaustible, I vow to end them.
– Dharma gates are boundless, I vow to enter them.
– Buddha's Way is unsurpassable, I vow to become it.
Bodhisattva Ideal: The Bodhisattva is not just a goal but a role model, representing a being who postpones their own enlightenment to help others (based on the Union of opposites like self and others [Non-duality / Uopp], based on the interconnectedness of everything [One]).
Practical Application: The vow is not simply a mental aspiration but a call to action, encouraging to act more and more in accord with the true nature of Reality as it is, with the Union of Compassion (Karuṇā) / Interdependence (Pratītyasamutpāda) [T1] ⇐⇒ Wisdom (Prajñā) / Emptiness (Śūnyatā) [T2] [U2T], and a dedication to reducing suffering in the world (in accord with the interdependence / Union of opposites like self and others [Uopp], based on the interconnectedness of everything [One]).
Multiple Vows: Beyond the Fourfold Vow, there are various other vows, such as the Eighteen Bodhisattva Vows, which provide specific guidance on behavior and practice.
Personal Responsibility: The vow encourages individuals to take responsibility for their own actions and the impact they have on the world, seeking to become a force for good rather than contributing to suffering.
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‘May all sentient beings have happiness
and the causes of happiness.
May all sentient beings be free from suffering
and the causes of suffering.
May all sentient beings not be separated from
the happiness that is free from suffering.
May all sentient beings abide in equanimity,
free from bias, attachment and anger.'
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(i.e. It is an adapted skillful means to help dissolve the power of the ego, a major obstacle.)
The Four Immeasurables (Brahmavihara) in Mahāyāna Buddhism are a set of four virtuous qualities: Loving-kindness (metta), Compassion (Karuṇā), Sympathetic joy (mudita), and Equanimity (upekkha). These are not just abstract ideals but are actively cultivated in meditation and extended to all sentient beings. They are foundational to Mahāyāna practices, particularly for developing Bodhicitta, the heart of enlightenment.
Here's a more detailed look:
Loving-kindness (Mettā/Maitri): Wishing all beings happiness and well-being. This involves cultivating a feeling of warmth, affection, and goodwill towards everyone.
Compassion (Karuṇā): Willing all beings to be free from suffering and its causes. This is a profound sense of empathy and a desire to alleviate the suffering of others.
Sympathetic Joy (Muditā): Rejoicing in the happiness and well-being of others. This involves cultivating joy when others succeed and are happy.
Equanimity (Upekkha/Upeksha): Maintaining a calm and balanced attitude, free from attachment or aversion, towards all beings and situations. This involves understanding the nature of reality and accepting things as they are.
The Four Immeasurables are often used in meditation to cultivate these qualities and extend them to all beings, fostering a more Compassionate and loving approach to life. They are also considered foundational for developing Bodhicitta, the mind of enlightenment, which aims to achieve the liberation of all beings.
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‘With my body, speech, and mind, humbly I prostrate,
and make offerings both set out and imagined.
I confess my wrong deeds from all time,
and rejoice in the virtues of all.
Please stay until entire samsara ceases.
And turn the wheel of Dharma for us.
I dedicate all virtues to great enlightenment.‘
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(i.e. More adapted skillful means to break down the power of the ego.)
The Seven Limbs Prayer (Saptāṅga Pūjā) in Mahāyāna Buddhism is a core practice used to purify negative karma, accumulate merit, and cultivate the path to enlightenment. It involves seven key actions: prostration, offering, confession, rejoicing, requesting the turning of the Dharma wheel, requesting the Buddha's continued presence, and dedicating merit.
Here's a more detailed look at each limb:
Prostration (Vandanā): This involves bowing down to express reverence and respect for the Buddha and other spiritual teachers. It also purifies pride and arrogance.
Offering (Pūjā): This involves making offerings, both physical and mental, to express gratitude and appreciation. Physical offerings might include flowers, incense, or water, while mental offerings involve visualizing vast offerings of blessings and positive qualities.
Confession (Pāpa-deśanā): This involves acknowledging and taking responsibility for past negative actions, with the intention to avoid repeating them.
Rejoicing (Anumodana): This involves celebrating the virtues and positive qualities of others, cultivating a sense of joy and gratitude.
Requesting the Turning of the Dharma Wheel (Adhyēṣaṇā): This involves requesting the Buddha to continue teaching and guiding beings towards enlightenment.
Requesting the Buddha's Continued Presence (Yācanā): This involves asking the Buddha and other spiritual teachers to remain in the world and not pass into parinirvana, so they can continue to guide and support sentient beings.
Dedication (Pariṇāmanā): This involves dedicating all positive actions and merit accumulated to the enlightenment of all sentient beings.
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The Threefold Training in Mahāyāna Buddhism, also known as Trisikkha, encompasses the development of morality (śīla), concentration (samādhi), and Wisdom (prajñā). These three aspects are seen as interconnected and crucial for spiritual growth and enlightenment.
Morality (śīla): This involves ethical conduct, including abstaining from harmful actions like stealing, harming others, and engaging in harmful speech. It forms the foundation for cultivating a peaceful and disciplined mind.
Concentration (samādhi): This refers to the development of mental focus and stability through meditation practices. It allows the mind to become more calm, controlled, and receptive to deeper insights.
Wisdom (prajñā): This involves understanding the true nature of reality, including the impermanence of all things, the nature of suffering, and the potential for liberation. It's the insight that arises from clear and focused observation, leading to a profound understanding of the path.
These three are sequential and interdependent: morality supports concentration by providing a stable ethical base, concentration enables Wisdom (Prajñā) by sharpening the mind, and Wisdom (Prajñā) perfects morality and concentration by aligning them with ultimate truth.
(i.e. It is not about stillness or stopping the body, speech and mind completely, but about calming the body, speech, mind and environment enough to be able to start getting unconditioned non-dualistic non-conceptual direct insights about the true nature & dynamic of reality as it is here & now, as pointed by the Union of the Two Truths [U2T / Uopp].)
The Threefold Training is a comprehensive framework for spiritual development in Mahāyāna Buddhism, emphasizing the importance of ethical conduct, mental discipline, and Wisdom (Prajñā) in the pursuit of enlightenment. It's not just about individual practice; it also involves cultivating Compassion (Karuṇā) and benefiting others, as Bodhisattvas strive to help all sentient beings reach enlightenment.
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In Mahāyāna Buddhism, the Six Perfections, or Paramitas, are foundational virtues for cultivating enlightenment and benefiting others. These perfections are: generosity (dāna), ethical conduct (śīla), patience (kṣānti), diligent effort (vīrya), meditation (dhyāna), and Wisdom (prajñā).
Here's a breakdown of each:
Generosity (Dāna): Giving, not just of material possessions, but also of time, energy, Wisdom (Prajñā), and Compassion (Karuṇā). It involves a selfless intention to benefit others.
Ethical Conduct (Śīla): Practicing morality and maintaining a high ethical standard in thoughts, words, and actions. This includes avoiding harmful behaviors and cultivating positive qualities.
Patience (Kṣānti): Cultivating forbearance and understanding, even in challenging situations. This involves being patient with oneself and others, enduring hardship, and maintaining equanimity.
Diligent Effort (Vīrya): Working hard with perseverance and determination towards enlightenment and the well-being of others. It's about overcoming obstacles and committing to the path.
Meditation (Dhyāna): Developing mental concentration and mindfulness through practice, leading to a deeper understanding of oneself and the nature of reality.
Wisdom (Prajñā): Gaining insight into the nature of reality and understanding the true meaning of life. This involves developing a profound understanding of emptiness (Śūnyatā) and the interconnectedness (Pratītyasamutpāda) of all things.
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The Ten Stages, or Ten Bhumis, in Mahāyāna Buddhism are a framework for understanding a Bodhisattva's (enlightenment-seeking being) journey towards enlightenment. They represent the ten progressively higher levels of spiritual development and maturity.
Here's a breakdown of each stage:
The Very Joyous (Pramuditā): This is the initial stage where a Bodhisattva experiences a profound joy and confidence in their path.
The Stainless (Vimalā): The Bodhisattva begins to purify their mind and emotions, shedding defilements and attachments.
The Light-Maker (Prabhākarī): They radiate Wisdom (Prajñā) and Compassion (Karuṇā), illuminating the path for others and cultivating a more virtuous outlook.
The Radiant Intellect (Arcişmatī): The Bodhisattva's Wisdom (Prajñā) deepens, and they gain a clearer understanding of the nature of reality.
The Difficult to Master (Sudurjayā): This stage is characterized by the development of greater patience and resilience in the face of challenges and obstacles.
The Manifest (Abhimukhī): The Bodhisattva's Compassionate actions become more profound and visible, benefiting others in many ways.
The Gone Afar (Dūraṃgamā): They become increasingly committed to the path of enlightenment, with greater determination and vision for the future.
The Immovable (Acalā): The Bodhisattva's practice is firmly established, and they become increasingly steadfast in their devotion.
The Good Intelligence (Sādhumatī): They develop a keen understanding of the interconnectedness of all things and become more adept at applying Wisdom (Prajñā) in their daily lives.
The Cloud of Dharma (Dharmameghā): The final stage is characterized by a Bodhisattva's boundless Compassion (Karuṇā) and Wisdom (Prajñā), enabling them to benefit all beings and bring them towards enlightenment.
(Context of Nāgārjuna’s Aspiration: The text is a devotional and aspirational prayer, expressing Nāgārjuna’s vows for spiritual progress across lifetimes toward enlightenment, with an emphasis on benefiting all beings (a hallmark of the Mahāyāna bodhisattva ideal). It outlines a path from taking refuge to achieving perfect enlightenment, with specific wishes for favorable conditions (e.g., a precious human birth, freedom from negative roles or states) and the means to practice the Dharma effectively. The trio of study, contemplation, and meditation appears as a method for training the mind to make full use of a precious human life.
Here, the trio – study, contemplation, and meditation – is explicitly linked to training the mind in Wisdom (Prajñā), suggesting that these practices are the practical steps to cultivate insight and mental clarity, ultimately leading to enlightenment.
The use of study, contemplation, meditation instead of the classical trio – morality, concentration, and Wisdom (Prajñā) – reflects a Mahāyāna pedagogical approach, particularly in Nāgārjuna’s tradition:
– Intellectual emphasis: Nāgārjuna’s works are philosophically rigorous, requiring study and contemplation to grasp concepts like emptiness and the Union of the Two Truths. This trio highlights the importance of engaging with complex teachings.
– Practical progression: The terms outline a clear, actionable sequence — learn the teachings, reflect on them, then meditate to internalize them — making the path accessible for practitioners.
– Mahāyāna context: The aspiration’s focus on the bodhisattva path (e.g., benefiting all beings, traversing the ten paths) integrates intellectual and meditative practices to cultivate both Wisdom (Prajñā) and Compassion (Karuṇā).
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This framing is common in Tibetan Buddhism (e.g., the Lamrim’s emphasis on hearing, reflecting, and meditating) and other Mahāyāna traditions, where intellectual study is a key entry point to practice.
– Morality, concentration, Wisdom (Prajñā) is a structural model, describing the qualities or outcomes of practice (ethical conduct, mental clarity, insight). It’s broader and foundational, applying to all Buddhist traditions.
– Study, contemplation, meditation is a process-oriented model, specific to the Mahāyāna context, emphasizing how to cultivate Wisdom (Prajñā) through intellectual and meditative engagement. It’s a subset of the classical trio, focusing on the mental training aspect.)
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[A. Taking refuge & humbling oneself]
Prostration to the Triple Gem!
[B. The goal: Perfection of patience, Union of The Two Truths]
Through each of my lives in samsaric states
Until I achieve the state of patience toward phenomena [U2T],
[C. Wishing for a precious human life]
May I never be born in the three lower realms;
May I be born in higher realms in a human birth.
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Having taken human birth in a higher realm,
May I not take birth as a sinful king or his minister.
May I not take birth as the leader of an army or an executioner.
May I not take birth as a profiteer, liquor seller, sesame seed grinder, thief, or male or female slave.
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May I not take birth as one who dominates bikkshus,
A working monk, enforcer of evil rules,
Disciplinarian, sweeper monk, or challenger.
May I not take birth in any of these jobs.
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May I not take birth in the land of savages or barbarians.
As one dumb, blind, deaf, imbecilic, or jealous,
In the castes of heretics, or those with wrong view,
In the lower castes, or as a butcher.
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Until enlightenment is reached,
May I always take birth as a practitioner of the holy Dharma.
Having been born as a Dharma practitioner,
May I not be under the power of non-virtue.
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With a life unhindered by illness,
May I meet the Dharma soon after birth.
[D. Taking full advantage of this precious human life]
Having met the Dharma soon after birth,
May I train my mind in the Wisdom (Prajñā) of study (śruta),
contemplation (cintā), and meditation (bhāvanā).
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May my mind be able to remain in single-pointed concentration,
Six consciousnesses undistracted by objects,
Developing physical power without defective limbs,
Sense organs perfect, as the object of veneration in a higher birth.
[E. A gradual path of virtuous methods and Wisdom (Prajñā)]
Able to accomplish all the Buddha's Dharma,
May I renounce the world as a youth and maintain morality,
Always relying on holy spiritual masters,
And gradually traverse the ten paths (stages).
[F. Ultimate Goal: Enlightenment]
May I reach the unsurpassable essence of enlightenment.
Having attained the unsurpassable essence of enlightenment,
For all six realms beings in samsara,
Through various actions of skillful means (upaya),
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May I perform the benefit of beings through the four social gatherings.
Written by Guru Nāgārjuna
Translated by Venerable Lama Kalsang Gyaltsen,
Ane Kunga Chodron with the aspiration that all beings may attain enlightenment.
Note: Authorship and translation: The text is attributed to Nāgārjuna, though some aspirational prayers may be later compositions in his name, common in Mahāyāna traditions. The translation by Venerable Lama Kalsang Gyaltsen and Ane Kunga Chodron suggests a Tibetan Buddhist context, where the study-contemplation-meditation model is standard.
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Conclusion
Nāgārjuna’s Aspiration encapsulates the profound Mahāyāna vision of the bodhisattva path, guiding practitioners toward enlightenment for the benefit of all beings. Through its heartfelt vows, the prayer outlines a journey rooted in taking refuge, cultivating a precious human life, and mastering the threefold training of study (śruta), contemplation (cintā), and meditation (bhāvanā) to realize the non-dual Union of the Two Truths [U2T / Uopp] (advaya). By aspiring to perfect morality, concentration, and Wisdom (prajñā), and to traverse the ten stages with skillful means and Compassion (karuṇā), the text inspires unwavering commitment to the Dharma. Attributed to Nāgārjuna, this aspiration serves as both a spiritual map and a call to action, urging practitioners to embody the interdependence of self and other [Uopp], ultimately attaining Buddhahood to liberate all beings from samsara.
In the language of India: Bodhyākarapraṇidhāna
In the language of Tibet: byang chub 'byung ba’i smon lam
In the English language: Aspiration That Is a Source of Awakening
(Context: Unlike the previous version (Nāgārjuna’s Aspiration), this text does not explicitly mention the trio of study (śruta), contemplation (cintā), and meditation (bhāvanā). However, it does reference the threefold training in verse 11. Additionally, verse 13 mentions concentration and Wisdom (Prajñā) (but not morality explicitly).
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In verse 11, the “threefold training” is described as:
– Refraining from harmful actions: This clearly corresponds to morality (śīla), the ethical discipline of avoiding non-virtuous actions (e.g., killing, stealing, lying) to create a foundation for spiritual practice.
– Gathering virtuous dharmas: This likely refers to cultivating positive qualities, such as Compassion (Karuṇā), generosity, and mindfulness, which aligns with both morality (ethical conduct) and concentration (samādhi), as virtuous mental states support meditative focus.
– Benefiting sentient beings: This reflects the Mahāyāna bodhisattva ideal, emphasizing Compassionate action. It can be seen as an extension of morality (acting ethically for others’ welfare) and Wisdom (prajñā), as true benefit arises from understanding the nature of reality and others’ needs.
This formulation adapts the classical morality, concentration, Wisdom (Prajñā) framework to emphasize the bodhisattva’s altruistic commitment. It’s less about explicitly naming concentration and Wisdom (Prajñā) and more about their practical application in virtuous conduct and Compassionate action.
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In verse 13, the mention of “supreme concentration, Wisdom (Prajñā), and the gates of dhāraṇī” directly invokes:
– Concentration (samādhi): The ability to focus the mind single-pointedly, essential for meditative practice and insight.
– Wisdom (prajñā): Realizing “all phenomena exactly as they are,” a reference to understanding emptiness and interdependence, central to Nāgārjuna’s Madhyamaka philosophy.
– Gates of dhāraṇī: These are mnemonic or meditative formulas that enhance memory and realization, often associated with advanced concentration and Wisdom (Prajñā) in Mahāyāna practice.
– While morality isn’t explicitly named in verse 13, it’s implied throughout the text (e.g., refraining from harmful actions in verse 11, perfecting the pāramitās in verse 14), as ethical conduct underpins all bodhisattva activities.)
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0. Homage to the youthful Māñjuśrī (Wisdom)!
[A. Prostration]
1. I pay homage to the BUDDHAS, the transcendent conquerors,
Who have dispelled the darkness of wrong views and whose Wisdom (Prajñā) is fully bloomed,
Who have conquered the four māras and proceeded in accord with genuine reality,
Those oceans of Compassion (Karuṇā) and treasuries rich with supreme purpose.
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2. I pay homage to the perfect DHARMAS teachings,
Space-like—without characteristics, utterly peaceful, beyond conceptualization,
Free from the faults of obscurations, a source of excellence in abundance,
And the wellspring of awakening for many wandering beings.
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3. I pay homage to the noble SANGHA communities,
Who have conquered the enemy of afflictions and crossed the ocean of conditioned existence,
Who have abandoned the armaments of sorrow and know the path to perfect liberation,
Who benefit beings and are well supplied with the very finest attributes.
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4. I pay homage to the assembly of BODHISATTVAS,
For whom the sun of Wisdom (Prajñā) has risen in the sky of dharmadhātu,
Dispelling the darkness of ignorance and realizing the true nature of reality,
And who, endowed with skilful means and Compassion (Karuṇā), strive to benefit beings.
[B. Offering]
5. I offer to the Victors and their heirs, who possess treasure-like qualities:
The precious ground with forests of wish-fulfilling trees,
Celestial palaces with thrones adorned with supreme ornaments,
And vast billowing clouds of offerings from gods and humans.
[C. Confession]
6. All the times when I have abandoned the Three Jewels,
Or turned away from the mind of awakening,
Or committed boundless crimes and other negative deeds,
I confess before my teachers; never again shall I commit such acts.
[D. Rejoicing]
7. I rejoice in all the meritorious deeds,
Both the causes and their results,
Of buddhas, pratyekabuddhas, śrāvakas,
Bodhisattvas, and ordinary beings.
[E. Requesting the Buddha's Continued Presence
F. Requesting the Turning of the Dharma Wheel]
8. I implore those sugatas who intend to pass into parinirvāṇa:
For the benefit of beings in any direction,
Please remain without passing into nirvāṇa [E]
And turn the sublime wheel of Dharma for beings’ sake [F].
[G. Refuge]
9. I offer my body at all times to the precious Buddha, Dharma, and Saṅgha,
Who are purified of all faults and perfect in all qualities.
I take REFUGE in them. Please accept me completely
And protect me, I pray, from the path of mistaken views.
[H. Bodhisattva Vow]
10. In order to dispel the afflictions of beings
And to continue the line of the conquerors with bodhi activity,
I shall set my sights on supreme, unsurpassable AWAKENING—
Selfless, free from concepts, non-abiding, and everlasting.
[I. Threefold Training]
11. Victorious Ones and your heirs throughout space and time, pay heed!
From this day forward, I pledge to uphold the THREEFOLD TRAINING,
With the discipline of refraining from harmful actions,
Gathering virtuous dharmas, and benefiting sentient beings.
[J. Dedication of Merit to the Enlightenment of all]
12. By the power of this merit, may abundant clouds of offerings
Arise for all abodes of the Dharma.
May all sentient beings purify theirs multitudes of obscurations
And perfect the accumulation of qualities to become supremely omniscient.
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13. At all times, may I possess a mind that is Compassionate.
Having attained supreme concentration, Wisdom (Prajñā), and the gates of dhāraṇī,
May I perform supreme actions that bring happiness to all beings
And realise all phenomena exactly as they are.
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14. May I attract others through the four means of attraction, perfect the pāramitās,
Train thoroughly in all stages beginning with that of devoted conduct,
Avoid the accumulation of afflictive and cognitive obscurations,
And perfect THE [TWO] ACCUMULATIONS of
Merit [T1] and Wisdom [T2] (Prajñā) to become a Buddha [U2T].
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15. By merely seeing, hearing, touching, or remembering me,
May all beings allay their afflictions and sorrows.
No matter what I do in the physical, vocal, or mental spheres,
May it become a cause for the happiness of all living beings.
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16. Whatever minor sources of virtue I might accumulate
With body, speech, and mind throughout the whole of time,
I DEDICATE them all, in the manner of the Victors of the three times,
Toward the swift and unsurpassable awakening of all.
This concludes the Aspiration That Is a Source of Awakening
composed by the great master Nāgārjuna
Translated by Adam Pearcey, 2025.
Lotsawa House
(Note: The two versions—Nāgārjuna’s Aspiration (translated by Venerable Lama Kalsang Gyaltsen and Ane Kunga Chodron) and Aspiration That Is a Source of Awakening (translated by Adam Pearcey)—are distinct texts, though both are aspirational prayers attributed to Nāgārjuna. They share the Mahāyāna bodhisattva vision but differ in structure, emphasis, and terminology.)
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Aspiration That Is a Source of Awakening, traditionally attributed to Nāgārjuna, is a radiant expression of the Mahāyāna bodhisattva ideal, guiding practitioners toward enlightenment for the liberation of all beings. Through its eloquent verses, the prayer weaves homage, offerings, confession, and dedication into a profound commitment to the threefold training — morality (śīla), concentration (samādhi), and Wisdom (prajñā) — while embodying the non-dual Union of the Two Truths [U2T] (advaya). By cultivating Compassion [T1] (karuṇā) ⇐⇒ and Wisdom (Prajñā) [T2] together [U2T] to realize phenomena as they are, and perfecting the pāramitās across the bodhisattva stages, practitioners aspire to become a source of awakening for all. This timeless aspiration, rooted in the Madhyamaka vision of interdependence (Pratītyasamutpāda) [T1] ⇐⇒ and emptiness [T2] [U2T], inspires unwavering dedication to the Dharma, transforming every act into a cause for universal happiness and liberation.