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|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. | |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 reasoned 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= | |main-text=While Śāntideva's poem about the bodhisattva path is often praised for the accessibility of his writing style and the inspiring nature of his prose, the text itself is not always easy to understand, especially for those new to the study of Buddhism. Of the many complexities found in this work, the Wisdom Chapter of the ''Bodhicaryāvatāra'' is certainly the most challenging. As Douglas Duckworth explains, | ||
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|quote-text=The ninth chapter of the ''Way of the Bodhisattva'', the Wisdom Chapter, is notoriously difficult, given that it is often cryptic and truncated, and it presumes knowledge of many Buddhist and non-Buddhist systems. It also propounds the view of emptiness and describes emptiness and interdependence as the metaphysical basis of ethics. The ninth chapter is also where we see pronounced differences in the interpretation of the text, as different commentaries on the other chapters for the most part accord with one another. | |quote-text=The ninth chapter of the ''Way of the Bodhisattva'', the Wisdom Chapter, is notoriously difficult, given that it is often cryptic and truncated, and it presumes knowledge of many Buddhist and non-Buddhist systems. It also propounds the view of emptiness and describes emptiness and interdependence as the metaphysical basis of ethics. The ninth chapter is also where we see pronounced differences in the interpretation of the text, as different commentaries on the other chapters for the most part accord with one another. | ||
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