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|jumbo-text=In the ninth chapter of the ''Bodhicaryāvatāra'', Śāntideva gives a thorough primer | |jumbo-text=In the ninth chapter of the ''Bodhicaryāvatāra'', Śāntideva gives a thorough primer on the view of the Middle Way philosophy and its style of argumentation against what it deems to be lower or flawed positions. Known simply as the Wisdom Chapter, Prajñāpariccheda (''shes rab le'u''), this is by far the most famous, yet contentious, chapter of the treatise, and the extensive commentarial literature it spawned became the source of numerous debates in the Tibetan tradition. | ||
|main-text=Beginning his exegesis with a pithy and often quoted definition of the two truths, Śāntideva then spends much of the chapter in a sort of mock debate with the various philosophies of ancient India. In terms of non-Buddhist Indian philosophical systems, the Samkhya is his most frequent target, but he also frequently targets the views of the Naiyayika, Vaiśeśika, and the Carvaka. As for the four main Buddhist tenet systems, these are divided by vehicle (''yāna''), thus there are the two Śrāvaka Schools, Vaibhaśika (Particularists) and Sautrāntika (Followers of Sūtra) and the two Mahāyāna Schools Cittamatra (Mind Only) and Madhyamaka (Middle Way), the last of which is of course Śāntideva's own tradition and the perspective from which he sets out to refute all the others. | |main-text=Beginning his exegesis with a pithy and often quoted definition of the two truths, Śāntideva then spends much of the chapter in a sort of mock debate with the various philosophies of ancient India. In terms of non-Buddhist Indian philosophical systems, the Samkhya is his most frequent target, but he also frequently targets the views of the Naiyayika, Vaiśeśika, and the Carvaka. As for the four main Buddhist tenet systems, these are divided by vehicle (''yāna''), thus there are the two Śrāvaka Schools, Vaibhaśika (Particularists) and Sautrāntika (Followers of Sūtra) and the two Mahāyāna Schools Cittamatra (Mind Only) and Madhyamaka (Middle Way), the last of which is of course Śāntideva's own tradition and the perspective from which he sets out to refute all the others. | ||
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