Mindfulness and Moral Transformation: Awakening to Others in Śāntideva's Ethics

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Mindfulness and Moral Transformation: Awakening to Others in Śāntideva’s Ethics
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My purpose in this chapter is to present Śāntideva’s ethics as it is embedded in his accounts of the bodhisattva path of moral transformation and mental discipline. I will begin with a brief historical introduction to the interdependence of morality, concentration, and insight in Indian Buddhist traditions that is the basis of the bodhisattva ideal and bodhicitta, the awakened mind of wisdom and compassion. I then turn to an explicit discussion of Śāntideva’s account of the perfections of generosity, vigilant moral discipline, forbearance, and vigor. Each of these perfections, I argue, involves the cultivation of moral virtues through the development of a stable, attentive, and compassionate mind. This leads to a more explicit discussion of the fundamental role of mindfulness and the perfection of meditative concentration in Śāntideva’s ethics. For, according to Śāntideva, mindfulness is the very condition for the possibility of pursuing the bodhisattva training. With a stable and attentive mind, it is possible, then, to pursue the perfection of wisdom. Meditating deeply on the wisdom of emptiness, dependent origination, and the distinction between the two truths enables the embodied enacting of this insight in relation with others. Especially important to Śāntideva, this embodied insight allows the aspiring bodhisattva to overcome the fundamental delusion of a separate, substantial self that is at the root of our fearful and confused existence. Śāntideva’s moral thought has elements of both virtue ethics and consequentialism. However, in the end, I argue, his texts are best understood as meditation manuals that, through skillful means, help practitioners facing different situations and with different challenges overcome obstacles to awakening. Because awakening means cultivating particular embodied, skillful, affective, and cognitive ways of being in the world that involve attending with compassionate care to the needs and sufferings of others, the bodhisattva path is fundamentally about moral transformation and the development of moral consciousness. (Source Accessed Feb 11, 2021)
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Edelglass, William. "Mindfulness and Moral Transformation: Awakening to Others in Śāntideva's Ethics." In The Bloomsbury Research Handbook of Indian Ethics, edited by Shyam Ranganathan, 225–48. New York: Bloomsbury, 2017.
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Classical WorksAbout this item
An "Introduction to Bodhisattva Practice," the Bodhisattvacaryāvatāra is a poem about the path of a bodhisattva, in ten chapters, written by the Indian Buddhist Śāntideva (fl. c. 685–763). One of the masterpieces of world literature, it is a core text of Mahāyāna Buddhism and continues to be taught, studied, and commented upon in many languages and by many traditions around the world. The main subject of the text is bodhicitta, the altruistic aspiration for enlightenment, and the path and practices of the bodhisattva, the six perfections (pāramitās). The text forms the basis of many contemporary discussions of Buddhist ethics and philosophy.
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Classical WorksAbout this item
Śikṣāsamuccaya (T. Bslab pa kun las btus pa; C. Dasheng ji pusa xue lun; J. Daijōjū bosatsugakuron; K. Taesǔng chip posal hak non 大乘集菩薩學論). In Sanskrit, "Compendium of Training," a work by the eighth-century Indian Mahāyāna master Śāntideva. It consists of twenty-seven stanzas on the motivation and practice of the bodhisattva, including bodhicitta, the six perfections (pāramitā), the worship of buddhas and bodhisattvas, the benefits of renunciation, and the peace derived from the knowledge of emptiness (śūnyatā). The topic of each of the stanzas receives elaboration in the form of a prose commentary by the author as well as in illustrative passages, often quite extensive, drawn from a wide variety of Mahāyāna sūtras. Some ninety-seven texts are cited in all, many of which have been lost in their original Sanskrit, making the Śikṣāsamuccaya an especially important source for the textual history of Indian Buddhism. These citations also offer a window into which sūtras were known to a Mahāyāna author in eighth-century India. The digest of passages that Śāntideva provides was repeatedly drawn upon by Tibetan authors in their citations of sūtras. Although Śāntideva's Bodhicaryāvatāra and Śikṣāsamuccaya both deal with similar topics, the precise relation between the two texts is unclear. Several of the author's verses appear in both texts and some of the sūtra passages from the Śikṣāsamuccaya also appear in the Bodhicaryāvatāra. One passage in the Bodhicaryāvatāra also refers readers to the Śikṣāsamuccaya, but this line does not occur in the Dunhuang manuscript of the text and may be a later interpolation. (Source: "Śikṣāsamuccaya." In The Princeton Dictionary of Buddhism, 821. Princeton University Press, 2014. http://www.jstor.org/stable/j.ctt46n41q.27.)