Property:Abstract
From Bodhicitta
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W
This article explores the role of weakness of will (''akrasia'') in the Indian Buddhist tradition, and in particular within Śāntideva’s ''Introduction to the Practice of Awakening'' (''Bodhicaryāvatāra''). In agreement with Jay Garfield, I argue that there are important differences between Aristotle’s account of ''akrasia'' and Buddhist moral psychology. Nevertheless, taking a more expanded conception of weakness of will, as is frequently done in contemporary work, allows us to draw significant connections with the pluralistic account of psychological conflict found in Buddhist texts. I demonstrate this by showing how Amélie Rorty’s expanded treatment of akrasia as including emotional response and perceptual classification allows us to recognize that one of the purposes of many of Śāntideva’s meditations is to treat various forms of ''akratic'' response. +
In this talk, Khenpo Tsultrim Lodrö argues that vegetarianism is not merely a Chinese Buddhist custom but a requirement shared across all three vehicles of Buddhist teaching. Drawing on the ''Laṅkāvatārasūtra'', the ''Nirvāṇasūtra'', and the ''Kālacakratantra'', he demonstrates that while the Theravāda Vinaya permits the threefold pure meat under specific conditions, both exoteric and esoteric Mahāyāna explicitly forbid all meat consumption—a prohibition the ''Nirvāṇasūtra'' extends even to the threefold pure meat as the Buddha's final ruling. He addresses the widespread misconception that Vajrayāna condones meat eating, attributing the prevalence of meat consumption among Tibetan practitioners to historical geographic and economic necessity rather than scriptural sanction, and specifically corrects the misuse of ganachakra offerings as license for freely consuming meat and alcohol. Proper participation in ganachakra, he clarifies, requires only a token amount—no larger than a fly's leg—with full consumption representing a serious breach of both bodhisattva and Vajrayāna vows. Particular attention is given to the karmic consequences of meat eating—especially the risk of rebirth as a carnivore—which Khenpo cites as his own primary motivation for becoming vegetarian. The essay concludes with practical guidance on how practitioners can gradually adopt vegetarianism according to their capacity and sincerely vow never to eat meat in future lives. +
Reviewing Sigmund Freud's essays and correspondence during World War I, we find that for the most part he minimized or denied the impact the war was having on him and his patients. Just as Sandor Ferenczi's emphasis on the impact of "real" childhood events and the "real" relationship between patient and analyst was seen as aberrant, so too was Ferenczi's warning Freud to leave Germany in 1933 treated as paranoia. Freud's later works apply his psychoanalytic theories to society as a whole but do not consider ways to "cure" social ills, so it is not surprising that Freud didn't hear Albert Einstein's famous question, Why War? as a plea for insight into how to end war. The author suggests a reconsideration of Einstein's question from the perspective of Buddhist psychology and finds a more optimistic albeit difficult answer. +
In chapter 9, Śāntideva more explicitly discusses the subject of the wisdom of emptiness. Without a correct understanding and direct realization of emptiness, the practice of true compassion that is the activity of bodhisattvas is impossible. Śāntideva therefore spends a considerable amount of time in this chapter discussing the cultivation and experience of wisdom, expounding upon topics such as the two truths, the selflessness of the person and the selflessness of phenomena, and the function of the realization of emptiness. +
No abstract given. Here are the first relevant paragraphs:
Bodhicitta has two frameworks: that of the welfare of
others, or compassion; and that of enlightenment, or wisdom. We wish for enlightenment not just to escape samsara
but also to benefit whoever sees, hears, touches, or remembers us. Now we might have the capacity to help ten, a hundred, a thousand, or, if we're famous, perhaps a hundred thousand or even millions of people. But that isn't
enough. A limitless number of beings suffer throughout
samsara.
When we practice, we can give rise to one of three forms of bodhicitta. We call the first the ''shepherd-like attitude'', in that our motivation is to lead all sentient beings to enlightenment ahead of us and to follow after them just as a shepherd herds his sheep through the gate, then follows after. We call the second the ''ferryman's'' or ''boatman's attitude''. In crossing a river, the boatman arrives at the opposite
shore at the same time as his passengers. In the same way,
you and all other beings go together to enlightenment.
Realistically, however, in order to free others from the
cycles of existence, you must first free yourself. Just as a
king assumes the throne first and then rules the kingdom
wisely, in your practice you aspire to attain buddhahood
yourself, so that you will be able to free others from samsara. This is known as the ''kingly attitude''. We cultivate one
or the other of these forms of bodhicitta to counteract various degrees of self-clinging, the greatest single impediment to enlightenment. +
This article aims at providing an outlook on the possible origin of tathāgatagarbha theory with a special reference to its relation to the soteriological and formal solutions found in the ''Saddharmapuṇḍarīka-sūtra'' and ''Avataṃsaka-sūtra''. Through comparative textual analysis, the first work of this tradition, ''Tathāgatagarbha-sūtra'', is shown as a text providing a metaphysical foundation for the postulate of universal Buddhahood posited by the ''Lotus Sutra''. The realization of this postulate was possible through the implementation of 'Buddha-wisdom' (''tathāgatajñāna'') — a quality intrinsic to all living beings, which comes from the Tathāgata's all-encompassing compassion — taken from the "Manifestation of the Tathāgata" chapter of ''Avataṃsaka''. By combining these influences the ''Tathāgatagarbha-sūtra'' is presented as a culmination of an important soteriological trend of the early Mahāyāna, and at the same time the starting point for an influential 'buddha-nature' tradition. ([https://scholar.google.com.ua/citations?user=p1gfBrcAAAAJ&hl=uk#d=gs_md_cita-d&u=%2Fcitations%3Fview_op%3Dview_citation%26hl%3Duk%26user%3Dp1gfBrcAAAAJ%26citation_for_view%3Dp1gfBrcAAAAJ%3Au5HHmVD_uO8C%26tzom%3D420 Source accessed June 26, 2020]) +
Y
Towards the end of the eighth century CE there occurred a debate over the future direction of Buddhism in Tibet. It happened in Samyé (bsam yas), in the Brahmaputra valley not far from Lhasa, and pitted an Indian side, with their Tibetan sympathizers, against a Chinese side, with their Tibetan and perhaps even some Indian sympathizers too. The debate may have gone on for about a year in one way or another – one cannot but speculate on the formidable linguistic challenges of managing and somehow translating the polemical exchanges in Sanskrit, Tibetan, and Chinese – but the actual details of the procedure are obscure. In any case, it was not long until things took a disastrous turn. Some members of the Chinese entourage despaired of losing and committed suicide; one of the prominent Tibetans allied with the Indians also committed suicide by starving to death; and the debate finally concluded with the murder of the leader of the Indian side, Kamalaśīla, at the hands of hired assassins, who supposedly “crushed his kidneys.” The Chinese leader, who was known simply as “Monk” (Tb. hva shang; Ch. he shang) or, often, “Monk of the Great Vehicle/Mahāyāna” (hva shang mo ho yen) – henceforth simply “Heshang” – was ignominiously expelled from Tibet, unfairly as his side claimed. Details of the debate and its historical context, as well as a French translation of the memoir of Wang Xi in defense of Heshang and excerpts from the Bhāvanākrama by Kamalaśīla, are found in the classic work of the Sinologist Paul Demiéville, Le Concile de Lhasa (Demiéville 1987 [1952]). Colourful details aside, the debate, which superficially might seem to be no more than political rivalry, jealousies, and their brutally violent outcomes, is also about questions that regularly arise among Buddhists, past and present. It is in part about the efficacy of various types of meditation, but, more broadly, it is about the respective worth of analysis and meditation as approaches to knowledge and enlightenment. The debate, as we shall see shortly, is fundamentally about epistemological issues, problems of knowledge. (Tillemans, opening remarks, 290)
Z
From the University of Hamburg Website regarding this publication:
Buddhism in Past and Present
From the winter term 1996/7 to the winter term 2005/6 the University of Hamburg conducted under changing academic leadership (Prof. Dr. Lambert Schmithausen, Prof. Dr. David Jackson, Prof. Dr. Eli Franco, Prof. Dr. Karin Preisendanz, Prof. Dr. Jan Sobisch, PD Dr. Klaus-Dieter Mathes) a non-curricular study program titled “Buddhism in Past and Present.” This program (lectures, group work, plenum discussions), initiated by the coordinator Prof. Dr. Klaus Glashoff for persons interested to study Buddhism after their academic education, was organised in collaboration with the Tibetan Centre in Hamburg, and temporary with the Buddhist Society Hamburg under the auspices of the Department for Continuing Academic Education (Arbeitsstelle für wissenschaftliche Weiterbildung), University of Hamburg, with the aim of acquainting participants with the rich historical, philosophical and practical aspects of Buddhism.<br> The lectures were delivered not only by teaching staff and other affiliated persons of the University of Hamburg but also by scholars from other German and European universities, and by representatives of various living Buddhist traditions as well.<br> The lectures covered a broad range of topics: the historical development of Buddhism from the beginning up to the teachings of Japanese Zen and various contemporary forms of Buddhism; Buddhist ethics; women in Buddhism; meditation; and violence and non-violence from a Buddhist perspective.<br> With the lecturers’ permission, we are here making transcripts of their lectures available. The lectures were meant for the participants of the study program and should not be considered publications in a strict sense. ([https://www.buddhismuskunde.uni-hamburg.de/en/publikationen/2-buddhismus-in-geschichte-und-gegenwart.html Source Accessed Feb 18, 2021]) +
From the University of Hamburg Website regarding this publication:
Buddhism in Past and Present
From the winter term 1996/7 to the winter term 2005/6 the University of Hamburg conducted under changing academic leadership (Prof. Dr. Lambert Schmithausen, Prof. Dr. David Jackson, Prof. Dr. Eli Franco, Prof. Dr. Karin Preisendanz, Prof. Dr. Jan Sobisch, PD Dr. Klaus-Dieter Mathes) a non-curricular study program titled “Buddhism in Past and Present.” This program (lectures, group work, plenum discussions), initiated by the coordinator Prof. Dr. Klaus Glashoff for persons interested to study Buddhism after their academic education, was organised in collaboration with the Tibetan Centre in Hamburg, and temporary with the Buddhist Society Hamburg under the auspices of the Department for Continuing Academic Education (Arbeitsstelle für wissenschaftliche Weiterbildung), University of Hamburg, with the aim of acquainting participants with the rich historical, philosophical and practical aspects of Buddhism.<br> The lectures were delivered not only by teaching staff and other affiliated persons of the University of Hamburg but also by scholars from other German and European universities, and by representatives of various living Buddhist traditions as well.<br> The lectures covered a broad range of topics: the historical development of Buddhism from the beginning up to the teachings of Japanese Zen and various contemporary forms of Buddhism; Buddhist ethics; women in Buddhism; meditation; and violence and non-violence from a Buddhist perspective.<br> With the lecturers’ permission, we are here making transcripts of their lectures available. The lectures were meant for the participants of the study program and should not be considered publications in a strict sense. ([https://www.buddhismuskunde.uni-hamburg.de/en/publikationen/2-buddhismus-in-geschichte-und-gegenwart.html Source Accessed Feb 18, 2021]) +
Ü
This thesis presents a German translation of Prajñakaramati's ''Bodhicaryāvatārapañjikā'', a ninth-century Sanskrit commentary on Śāntideva's ''Bodhicaryāvatāra'', covering the first 39 verses of Chapter 8. The ''Bodhicaryāvatāra'' ("The Way of the Bodhisattva") is a Sanskrit work composed in eighth-century India by the Buddhist monk Śāntideva, who studied at the monastic university of Nālandā. Chapter 8 treats various forms of Buddhist meditation; the selected verses address not the meditative practices themselves but their prerequisites—specifically, withdrawal from social life and the adoption of a solitary existence as conditions for successful meditation. The translation is based on Louis de la Vallée Poussin's 1901–1914 edition of the ''Bodhicaryāvatārapañjikā'', supplemented by the Tibetan translation where gaps occur in that edition. The thesis also includes a text edition drawing on three Sanskrit manuscripts, two Tengyur versions (Derge and Peking), and the Dunhuang manuscript texts published in Saito (2000). +
Ā
No abstract given. Here are the first relevant paragraphs:
Humanism[1] of early Buddhism is apparent from what Buddha said about man as also from what he wanted to do for mankind after he became enlightened. He says that man is his own master. He is his own lord.[2] Whatever a man is, he is so by virtue of his own deeds, good or bad or both. As a matter of fact, the self of a man is made of the ''vipākas'' of his actions. These he takes with him wherever he goes. In other words, the actions performed by him follow him like a shadow.[3]<br> In practically all his important ''suttas'' this is the burden of his teaching. Man is what he does or he becomes what he thinks to be. Therefore, man is responsible for his pollution or purification. He is the cause of his suffering as he is the cause of his happiness. Lord Buddha never brings in 'God' or any god or any other force to account for the misery and happiness of mankind. Man creates his own chains to bind himself to the wheel of birth and death and he himself can cut them and free himself. He does not have to depend upon any power outside himself for his liberation. Lord Buddha says it again and again that man can put an and to his sufferings by his own efforts. The efforts that he makes in treading on the eightfold path enable him to achieve ''Nibbana'' (''Nirvāṇa''). Nobody else can tread on the path for him and end his suffering. Lord Buddha says clearly that even the Tathāgatas are there to show the path of salvation. They will not tread on the path for others.[4] Salvation depends upon his own efforts and will not be the result of blessings or boons granted by gods and Tathāgatas. Every man will have to work out his own salvation. It is, therefore, necessary that each one of us should become his own refuge. Lord Buddha wants every body to be his own refuge and his own lamp to guide himself.[5]<br> Another aspect of the humanism of early Buddhism is closely allied to what has been said above. Man cannot blame others for his miserable state and for what he does. He is cent per cent responsible for all that he does. He will also have to reap the consequences of his actions. But at the same time it should be borne in mind that man is not helpless. He is not like a straw tossed on the angry waves of a stormy sea. On the other hand, he has immense potentiality to do good and at the same time, he is equally capable of doing too many evils. It depends upon his wisdom and energy to do good and shun evil. In short, Lord Buddha has spoken gloriously of man and his potentiality. He agrees with Protagoras[6] and other Greek philosophers who regard man as the measure of all in the universe and anticipates the view held by thinkers and poets like Chandidas who raises man to a lofty position.[7]<br> Yet another aspect of The humanism of early Buddhism is its altruism. A man should not think only of his own self but he should rise above narrow selfishness and think of doing good to others. Inspired by this noble and sublime feeling Lord Buddha exhorted his Bhikkhus to go from one place to another in all directions and work for the welfare and happiness of all.[8]<br> The four ''Brahmavihāras'' (love, compassion, sympathy and equanimity) are the cardinal sublime attitudes a man must develop in order to love all creatures, to sympathise with all suffering creatures, have compassion on them, to be happy at their achievements and successes and lastly to develop equanimity towards all, even towards his enemies. Thus, early Buddhism exhorts man to ennoble himself so that he can practise altruism in the world.<br> Śantideva's humanism takes up this aspect of early Buddhism and lays great emphasis on it. From this point of view his humanism is not very different from the humanism of early Buddhism but it is definitely a long way from that from the view points of other aspects of early Buddhism. Lord Buddha did not consider himself a superman, let alone God. He did not want others to depend upon God for blessings or upon him for help for his own liberation. But Śantideva has deified Lord Buddha. Lord Buddha has now become the embodiment of all that is good and great. He is, therefore, fit for being worshipped and revered. Man must worship him in order to achieve spiritual heights. By worshipping Buddhas and Bodhisattvas he will achieve power and strength to help all suffering creatures get rid of suffering. In other words, a man may have altruistic motive to serve others but he will derive strength by making offerings to the Buddhas and Bodhisattvas. In the second chapter of ''Bodhicaryāvatāra'' Śantideva is seen offering all flowers and fruits, gems and waters, all trees laden with fruits, all kinds of incenses and perfumes and all lotuses to Buddhas and is seen praying to them to accept them and grant him blessings.[9] It is clear from this that Buddhism at the time of Śantideva has come a long way from early Buddhism. As early Buddhism did not believe in the existence of God, it gave a supreme place to man whose dignity was upheld, but with the deification of the Buddhas and Bodhisattvas man came to have a subservient place, although his welfare has become the primary concern of the Buddhas and Bodhisattvas. (Chaudhary, preliminary remarks, 47–49)
<h5>Notes</h5>
#It is a view in which interest in human welfare is central. It also includes August Comte's "worship of Humanity". It also refers to Religious Humanism which does not consider belief in a deity vital to religion. It is based on respect for the dignity of man, concern for his welfare and all round development.
#''Attā hi attano nātho ko hi nātho paro siyā'' /<br>''Attanā hi suantena nātham labhati dullabhaam'' //<br>''Dhammapada'', 12.4.
#''Ubho punnam ca pāpam ca, yam macco kurute idha'' /<br>''Tam hi tassa sakam hoti tam vā ādāya gacchati'' /<br>''Tam vassa anugam hoti chāyā va anapāyini'' //<br>''S.N. Kosala saṁyutta''.
#''Tumhehi kiccamātappam, akkhātāro tathāgatā'' /<br>''Paṭipannā pamokkhanti jhāyino mārabandhanā'' // D.P., 20.4.
#''Attadipā viharatha attasaranā anaññasaranā''. D.N.I. ''Mahāparinibbāna Sutta''.
#Man is the measure of all things-Protagoras.
#''Sabār upara mānusa satta tahār upara nei''. Candidasa.
#''Caratha,. Bhikkhave, cārikam bahujana hitāya bahujana sukhāya''.
#''Yavaṇti puspāṇi phalāni caiva bhaisajyajatani ca yani santi'' /<br>''Ratnani yavanti ca santi loke jaiani ca svacchamanoraman i/3''<br>''Devadilokesu ca gandhakupah kalpadruma ratnamayasca vrksah'' /<br>''Saransi cambhoruhabhusananai hansasvaratyantamanoharani'' //
Ś
The section "''Śikṣāsamuccaya'' (Anthology of Instruction)" is from Chapter 5, Commentary and Anthology in Buddhist India.
No abstract given. Here are the first relevant paragraphs:
The ''Śikṣāsamuccaya'' [Anthology of Instruction] (SK) is attributed to Śāntideva, who was among the more influential Indian Buddhist scholastics and intellectuals.[47] As a result much hagiography accumulated around his name,[48] and it is no longer possible to separate from these stories information that a positivistically inclined historian might think of as being historically reliable.[49] All that matters for my purposes is that Śāntideva probably lived from the last quarter of the seventh century to early in the second half of the eighth, and that he probably did much of his work at Nālandā. The SK is in classical Sanskrit (except when the works from which it takes excerpts are not).<br> Counting by syllables and verses, the SK contains about 192,000 syllables (6,000 verses). At the standard recitation speed of nine verses to the minute, it would take about eleven hours to recite. Almost all of it consists of excerpts from other works: my estimate is that Śāntideva's own words comprise between 3 and 5 percent of the whole work. Most of these words are very brief phrases introducing an excerpt and giving the title of the work from which it was taken, just as with Nāgārjuna's SS. But there are places where Śāntideva says more, for instance in his introductory remarks at the beginning of the whole work (3–4), and sometimes when he introduces a new topic, summarizes one just dealt with, or indicates where to find more on a topic (41, 69-70, 146, 187). There are also a few places where he offers a digest or paraphrase of what is said in some other work or works rather than a direct quotation (11-12, 66, 81, 92, 147). But even counting all questionable cases, Śāntideva's own words, as ''auctor'' rather than ''compilator'' to recall Bonaventure's way of putting things, do not amount to more than 5 percent of the whole. (Griffiths, "''Śikṣāsamuccaya'' (Anthology of Instruction)," 133)
<h5>Notes</h5>
47. I quote and translate from P. L. Vaidya, ed., ''Śikṣāsamuccaya'' (Darbhanga, 1961)—parenthetical numbers in my text refer to the pages of this edition. I've also profited from the English version by Cecil Bendall and W. H. D. Rouse, ''Śikṣā-samuccaya'' (Delhi, 1981; first pub. 1922).<br>48. For an example of traditional Buddhist hagiography on Śāntideva see Losang Norbu Tsonawa, Transl., ''Indian Buddhist Pandits'' (New Delhi, 1985), 60–64.<br>49. Examples of contemporary historical treatment of Śāntideva are Pezzali, ''Śāntideva'', 3–45; J. W. de Jong "La légende de Śāntideva," ''Indo-Iranian Journal'' 16 (1974), 162–182.
No abstract given. Here are the first relevant paragraphs:
Deux stances du ''Bodhicaryāvatāra'' de Śāntideva nomment successivement le ''Śikṣāsamuccaya'' et le ''Sūtrasamuccaya''. Elles ont donné lieu à des interprétations diverses qui nous ont laissés jusqu'ici clans une incertitude qu'a exprimée en dernier lieu M. Lamotte (''L'enseignement de Vimalakīrti'', Louvain, 1962, p. 94, n. 4) : « Dans son Bodhicaryāvatāra, V, vers 105-106, Śāntideva recommande la lecture du Śikṣāsamuccaya et du Sūtrasamuccaya, mais on ne sait trop s'il s'attribue à lui-même ce dernier ouvrage ou s'il le considère comme une œuvre de Nāgārjuna. De là les hésitations des critiques modernes : C. Bendall, ''Śikṣāsamuccaya'', Introduction, p. IV; L. de la Vallée Poussin, ''Introduction à la pratique des futurs Bouddhas'', Paris, 1907, p. 48, note 1; A. Banerjee, ''Sūtrasamuccaya'', in ''IHQ'', XVII, 1941, p. 121-126. » (Filliozat, introductory remarks, 473) +
The ''Śrīmālādevīsiṃhanādanirdeśa'' (SSN; The Lion's Roar Teaching of Queen Śrīmālā) is one of the most famous Mahāyāna sūtras representative of the Tathāgatagarbha theory. In this sūtra, Queen Śrīmālā, who is the daughter of King Prasenajit of Śrāvasti and is married to King Yaśomitra of Ayodhyā, relates her understanding of the true doctrine (saddharma) to which the Lord Buddha listens and gives his affirmation. This sūtra employs the narrative of Queen Śrīmālā to express the Tathāgatagarbha theory that "although all beings are enmired in afflictions (kleśa), in essence they are the same as the Buddha, that is, all living beings dwell within the womb (garbha) of the Tathāgata (i.e., Buddha)." Since this sūtra, like the ''Vimalakīrtinirdeśasūtra'', is being expounded by a layperson instead of the Buddha, it is representative of the non-monastic form of religion typical of Mahāyāna Buddhism, and historically enjoyed immense popularity in China and Japan.
There are two Chinese translations of the sūtra: the Guṇabhadra version translated in A.D. 436 called the ''Shengman shizihou yicheng dafangbian fangguang jing, T. 353, vol. 12 <ŚSN(Ch.1)>); and the Bodhiruci version of A.D. 710 called the ''Shengman furen hui'' (T. 310(48), vol. 11 <ŚSN(Ch.2)>), which is the 48th sūtra of the ''Ratnakūṭa'' collection (''Da bao ji jing''). There is also a ninth century Tibetan translation called the ''<i>'</i>Phags pa Iha mo dpal 'phren gi sen ge'i sgra śes bya ba theg pa chen po'i mdo'' <ŚSN(Tib.)>. The English translation by Alex and Hideko Wayman is based on the Chinese translation.[1] Readers are referred to this work for more detailed information. There is also a great deal of research that has been done on this sūtra by Japanese scholars, which we will not touch upon here.
The original version of this sūtra has been lost, and there are only a few fragmentary
quotations in Sanskrit in the ''Ratnagotravibhāga'' and the Śikṣāsamuccaya''. In The Schøyen Collection, however, I was able to discover three virtually complete folios that cover the final portion of the sutra as well as another two fragments related to other sections. As the sūtra ends on the recto side of folio no. 392,[2] the verso side of the same folio begins another sūtra which is the subject of the next report in this volume. In the following, I will introduce the above mentioned three folios and
two fragments related to the ŚSN. (Matsuda, preliminary remarks, 65)
A bibliography of works by Śāntideva, in Japanese and English. The editors have categorized Śāntideva's works under "The Literature of the Madhyamaka school", "The later period" in the table of contents of ''A Descriptive Bibliography of the Sanskrit Buddhist Literature''. Vol. 3, ''Abhidharma, Madhyamaka, Yogācāra, Buddhist Epistemology and Logic''. +
No abstract given. Here are the first relevant paragraphs:
Śāntideva (literally “god of peace”) was the name given to an Indian Mahāyāna Buddhist philosopher-monk, known as the author of two texts, the Bodhicaryāvatāra and the Śikṣāsamuccaya. These works both express the ideal of the bodhisattva — the ideal person of Mahāyāna Buddhism. The term Mahāyāna, literally “Great Vehicle,” came into use to mean the idea of attempting to become a bodhisattva (and eventually a buddha) oneself, rather than merely following the teachings set out by Siddhārtha Gautama (considered the original Buddha). This was the earliest usage of the term mahāyāna in Sanskrit, although even by Śāntideva’s time, understandings of what becoming a bodhisattva involved had undergone many changes; the Mahāyāna had come to be understood as a separate school rather than as a vocation (see Nattier 2003; Harrison 1987).
Both of Śāntideva’s texts explore the bodhisattva ideal as an ethical one, in that they prescribe how a person should properly live, and provide reasons for living in that way. Śāntideva’s close attention to ethics makes him relatively unusual among Indian philosophers, for whom metaphysics (or theoretical philosophy more generally) was more typically the primary concern. Śāntideva’s ethical thought is widely known, cited and loved among Tibetan Buddhists, and is increasingly coming to the attention of Western thinkers. Śāntideva’s metaphysics is of interest primarily because of its close connection to his ethics. (Source: [https://iep.utm.edu/santideva/ Internet Encyclopedia of Philosophy]) +
No abstract given. Here are the first relevant paragraphs:
The works of Śāntideva, the ''Śikṣāsamuccaya'' and the ''Bodhicaryāvatāra'', concern ethical issues and their relationship to Madhyamaka philosophical views. Śāntideva's ''Śikṣāsamuccaya'' focuses on the first five of the six perfections, whereas the sixth is treated in greater detail in the ''Bodhicaryāvatāra''. "The sophistication, generality, and power of Śāntideva's arguments," Charles Goodman writes, "give him a legitimate claim to be the greatest of all Buddhist ethicists."[101] Śāntideva's arguments against Buddhist and non-Buddhist opponents in the sixth chapter of the ''Bodhicaryāvatāra'' do not differ significantly from those of Candrakīrti in the ''Madhyamakāvatāra'' and his other works. Śāntideva reaffirms (BCA IX.2-5) the Madhyamaka distinction between
conventional and ultimate truth and the distinction between the experiences of ordinary people and ''yogins''. Ultimate reality is inaccessible to ordinary functioning of the intellect, which operates only at the level of conventional truth. The meditative experience of ''yogins'' who realize the empty and interdependent nature of things, supersedes the faulty perceptions of ordinary people, who believe in the reality of the illusions they see. As Michael Sweet notes below in his summary of the ''Bodhicaryāvatāra'''s ninth chapter, Śāntideva utilizes similar ''reductio ad absurdum'' arguments (''prasaṅga'') against Sāṃkhya views of causality and Yogācāra claims about the mind's true existence and the assertion that mind is conscious of itself (''svasaṃvedana''). (Lang, "Śāntideva," 137)
<h5>Notes</h5>
101. Charles Goodman, "Consequentialism, agent-neutrality, and Mahayana ethics", PEW 58.1, 2008, p. 21. +
This is the online bibliography compiled by Karl H. Potter for Śāntideva. Last updated Apr 15, 2020.
368. Śāntideva (690)
See EIP 21,2017, 516
1. ''Bodhi(sattva)caryāvatāra'' (Mādhyamika)
See e174.6.11; tEFNW2. d21.1.63
368.1.1 Edited by I. Minayeff in Sap 4, 1890, 153-228
368.1.2 Chapters 1-4 and 10 translated into French by Louis de la Vallée Poussin. LM 11, 1892, 87-115
368.1.3 Edited by Haraprasad Sastri. JBTSI 2.1, 1894, 1-16; 2.2, 1894, 17-32
368.1.4 Chapter 5 translated into French by Louis de la Vallée Poussin. LM 11, 1896, 07 ff.
368.1.5 Edited, with Prajñākaragupta's ''Pañjikā'', by Louis de la Vallée Poussin. BI 150, 1901, 1914
368.1.6 Translated into French by Louis de la Vallée Poussin. Revue d'histoire et de literature de religion 11, 1907, 430-458; 12, 1907: 59, 97, 389. Reprinted Ann arbor 1986; Paris 1993
368.1.7 Partially translated by L.D. Barnett as ''The Path of Light''. London 1909
368.1.8 Chapter 9 edited, with Prajñākaragupta's ''Pañjikā'', by Louis de la Vallée Poussin, in BEM
368.1.9 Translated into French by Louis Finot as ''La Marche à la Lumière''. Paris 1920
368.1.10 Translated into German by R. Schmidt as ''Der Eintritt in der Wandel in Erleuchtung''. Paderborn 1923
368.1.11 Translated into Italian by Giuseppe Tucci as ''In commino verso la luce''. Torino 1925
368.1.12 Edited by Hariharananda. Calcutta 1927
368.1.12.1 Edited in Mongolian by Boris Akovlevich Vladimitsov. Leningrad 1929; Osnabruck 1970; Taipei 1984; Delhi 1992
368.1.13 F. Weller, ''Index zum Bodhicaryāvatāra''. Two volumes. Berlin 1952, 1955
368.1.14 N. Aiyasvami Sastri, "Epitome of the ''Bodhicaryāvatāra'' with its ''Pañjikā''", ALB 17, 1953, 36-44
368.1.15 Nicholas Poppe, "A fragment of the ''Bodhicaryāvatāra'' from Olon Sume", HJAS 17, 1954, 411-418
368.1.16 Edited by Santibhiksu Sastri. Lucknow 1955
368.1.16.1 Friedrich Weller, ''Zum Blockdruckfragmente des mongolischen Bodhicaryāvatāra der Berlin Turefnsammlung''. Berlin 1955
368.1.17 K. Oedingen, "La conception de la realité dans ''L'Entrèe dans la voie de l'illumination'' de Śāntideva", translated from German into French by J. Carrere. Revue de l'histoire de philosophies et religion 38, 1958, 360-369
368.1.18 Edited, with Prajñākaragupta's ''Pañjikā'', by P.L. Vaidya. Darbhanga 1960
368.1.19 Marion L. Matics, ''Bodhicitta and Bodhisattva''. A Study of the ''Bodhicaryāvatāra'' of Śāntideva. Ph.D. Thesis, Columbia University 1960
368.1.20 Edited in Tibetan and Sanskrit by Vidhusekha Bhattacharya. BI 280, 1960
368.1.21 Ajitkumar Mukhopadhyaya, "An appendix to the new edition of the ''Bodhicaryāvatāra''", IHQ 37, 1961, 287-292
368.1.22 Shuyu Kanaoka, "Regional characteristics of Mongolian Buddhism--a study on the basis of the ''Bodhicaryāvatāra''", Bukkyo Shigaku 10.4, 1963, 15-24
368.1.23 Shuyu Kanaoka, "On the duplicated chapter of Mongolian ''Bodhicaryāvatāra''", JIBSt 28, 1966, 825-833
368.1.24 Amalia Pezzali, "Śāntideva's statement about confession", IAHRC 1968, II 134-135
368.1.25 Translated by Marion L. Matics as ''Entering the Path of Enlightenment''. New York 1970
368.1.26 Amarasiri Weeratne, "''Bodhicaryāvatāra''", MB 79, 1971, 406-409
368.1.27 D.J. Kalupahana, "''Bodhicaryāvatāra''", EnBud 3.2, 1972, 181-183. The summary found here is reprinted at EIP 21, 2017, 516-521, 524.
368.1.28 Luis O. Gomez, "Emptiness and moral perfection", PEW 23, 1973, 361-374
368.1.29 Edited in Mongolian with Tibetan commentary by Lokesh Chandra. New Delhi 1976
368.1.29.0 Chapter Ten edited in Mongolian by A. Luvsanbalden Luvsandendeva. Ulan Bator 1976
368.1.29.1 Michael Jay Sweet, Śāntideva and the Mādhyamika: The ''Prajñāpaṛamitā-pariccheda'' of the ''Bodhicaryāvatāra''. Ph.D. Thesis, University of Wisconsin 1977. A portion of Chapter Ten of this is reprinted on pp.521-524 of EIP 21, 2017.
368.1.29.2 Sangharakshita, ''The Endless Fascinating Cry: An Exploration of the Bodhicaryāvatāra''. Berkeley, Cal. 1977, 1978
368.1.30 Michael Sweet, "''Bodhicaryāvatāra'' 9.2 as a focus for Tibetan interpretation of the two truths in the Prāsaṅgika Mādhyamika", JIABS 2.2, 1979, 79-92
368.1.31 Translated by Steven Batchelor as ''The Guide to the Bodhisattva's Way of Life''. Dharamsala 1979, 1987, 1992
368.1.32 Geshe Kelsan Gyatso, ''Meaningful to Behold View, Meditation and Action in Mahāyāna Buddhism. An Oral Commentary on Shāntideva's A Guide to the Bodhisattva Way of Life (Bodhisattvacaryāvatāra)''. Translated by Tenzin Norbu. Cumbia, England 1980. Edited by Jonathan Landau with Jon Marshall, London 1986
368.1.33 Translated into German by Ernst Steinkellner as ''Eintritt in das Leben zur Erlauchtung''. Dusseldorf 1981
368.1.34 Helmut Eimer, "Suvarṇadīpa's 'commentaries' on the ''Bodhicaryāvatāra''", SzumJB 73-78
368.1.35 Heramba Chatterjee (Sastri), "A note on Mahāyāna Buddhism and the ''Bodhicaryāvatāra''", JDPUYC 1, 1982-83, 112-118
368.1.36 Translated into Italian by Amalia Pezzali as ''Śāntideva e il Bodhicaryāvatāra''. Bologna 1982. Contains translation of the kārikās of the Śikṣaṣamuccaya.
368.1.37 Translated into Italian by Raniero Gnoli in TBIS 427-526
368.1.37.1 Edited, with Prajñākaramati's ''Pañjikā'', by Divyaraja Vajracarya. Lalitapur, Nepal 1986
368.1.38 Chiko Ishida, "Some new remarks on the ''Bodhicaryāvatāra''", JIBSt 37.1, 1988, 34-37
368.1.39 Chapter 9 translated as ''Transcendent Wisdom'' by H.H. the Dalai Lama Tensin Gyatso. Edited by B. Alan Wallace. Ithaca 1988
368.1.40 Edited, with Prajñākaramati's ''Pañjikā'', by Dwarikadas Sastri. Varanasi 1988, 2001
368.1.40.1 Edited by Ram Shankar Tripathi. Leh 1989
368.1.41 Edited and translated by Parmananda Sharma. Two volumes. New Delhi 1990
368.1.42 T.R. Sharma, "Śāntideva's criticism of Vijñānavāda and ''bodhicitta''", Glory of Knowledge 202-206
368.1.43 Mieko Kajihara, "On the ''pariṇāmana'' chapter of the ''Bodhicaryāvatāra''", JIBSt 40.2, 1991, 25-28
368.1.43.1 H.S. Prasad, "Śāntideva on roots and resolutions of violence", PGI 233-240
368.1.44 Paul Williams, "On ''prakṛtinirvāṇa'' and ''prakṛtinirvṛta'' in the ''Bodhicaryāvatāra'': a study in the Indo-Tibetan commentarial tradition", AS 46.1, 1992, 516-550
368.1.44.1 ''Wisdom: Two Buddhist Commentaries on the Ninth Chapter of Shāntideva's Bodhicaryāvatāra''. Peyzac-de-Moustier, France 1992, 1993
368.1.44.3 Translated into French by Georges Driessens, ''Vivre en héros pour l'éveil: Bodhisattvācaryāvatāra''. Paris 1993
368.1.44.5 Edited by Paramanand Singh. Varanasi 1993
368.1.44.7 Lobzang Teng'ye Geshe, ''Sur l'ocean du mahāyāna: commentaire du Bodhisattvāchāryāvatāra de Shāntideva''. Marzens 1993
368.1.45 Paul Williams, "On altruism and rebirth: philosophical comments on ''Bodhisattvacaryāvatāra'' 8:97-8", BF 3, 1994, 307-332
368.1.45.5 Bstan-dzin-rgya-mtsho (Dalai Lama XIV), ''A Flash of Lightning in the Dark of Night: A Guide to the Bodhisattva's Way of Life''. Boston 1994
368.1.46 Akira Saito, "On the textual problem of Śāntideva's ''Bodhi(sattva)ācāryāvatāra'': with special reference to Chapter 9 entitled "Reflection of Wisdom (''Prajñāpāramitā'')" (summary). ToG 87, 1994, 11-12
368.1.47 Translated by Kate Crosby and Andrew Skilton. Oxford 1995, 1996, 1998
368.1.47.0 Selections from the first four chapters translated by Luis O. Gomez as "A Mahāyāna liturgy", BudinP 183-196
368.1.47.1 Paul Williams, "Identifying the object of negation: on ''Bodhicaryāvatāra'' 9:140 (Tib. 139)", AS 49, 1995, 969-985
368.1.48 Chiko Isida, "Action and its result in the ''Bodhicaryāvatāra''", JIBSt 44.2, 1996, 23-28
368.1.48.3 Francis Brassard, The concept of ''bodhicitta'' in Śāntideva's ''Bodhicaryāvatāra''. Dissertation. ProQuest 1997
368.1.48.5 Translated into French in Bstan-dzin-rgyu-mtsho (Dalai Lama XIV), ''Tant que durera l’espace''. Paris 1996
368.1.49 Igor de Rachewiltz (ed.), ''The Mongolian Tanjur Version of the Bodhicaryāvatāra''. Wiesbaden 1996
368.1.49.5 John Pettit, "A guide to the Bodhisattva's Way of Life: ''Bodhicaryāvatāra''", Tricycle 6, 1997, 94-99
368.1.50 Vesna A. and B. Alan Wallace, ''A Guide to the Bodhisattva Way of Life''. Ithaca, N.Y. 1997
368.1.50.3 Bstan-dzin-rgya-mtsho, ''Healing Anger: The Power of Patience from a Buddhist Perspective''. Ithaca, N.Y. 1997
368.1.50.5 Edited by R.S. Tripathi. Avalokitesvara Series 6, 1998
368.1.51 Paul Williams, ''Altruism and Reality: Studies in the Philosophy of the Bodhicaryāvatāra''. Richmond, Surrey 1998
368.1.51.3 P. Williams, "The selfless removal of pain--a critical glance at Śāntideva's argument in ''Bodhicaryāvatāra'' 8:101-103", ITaur 23-24, 1998-99, 321-350
368.1.51.4 Kate Crosby, "Blasphemie und Sakrileg in Buddhismus in Geschichte und Gegenwart mis besdonerer Berucksichtigung des Verses ''Bodhicaryāvatāra'' 6.64", BGG 207-221
368.1.51.5 Siglinde Dietz, "Śāntideva's ''Bodhicaryāvatāra''--das Werter wirken des Werkes dargestellt an hand der Uberlieferungsgeschichte des Textes und seiner Kommentare", BGG 25-42
368.1.51.6 Tudolf Kaschewsky, "Die 'Vollkommenheiten' im BCA und seinem tibetichen Kommentariem", BGG 43-60
368.1.51.6.5 Anne MacDonald, "Zum Konzept dr Leeheit in BCa", bgg 61-80
368.1.51.7 Oliver Peterson (Gelan Dschampa Tardsin), "Das 7. Kapitel über das Tatkraft in Śāntideva's ''Bodhicaryāvatāra''", BGG 145-170
368.1.51.8 David Seyfort Ruegg, "''Bodhi(sattva)caryāvatāra'' als Lehrschrift und Vorhaben. Zum Theme Ritual, Religion, Philosophie und Mystik im Buddhismus", BGG 111-128
368.1.51.9 Lambert Schmithausen, "Nichtsiebst, Leerheis und altruistische Ethik im ''Bodhicaryāvatāra''", BGG 129-144
368.1.51.9.1 Jan-Ulrich Sotisch, "Das ritual der Entschlussfassung im ''Bodhicaryāvatāra'' (Kap. II und III)", BGG 11-24
368.1.52 Francis Brassard, ''The Concept of Altruism in Śāntideva's Bodhicaryāvatāra'' . Albany, N.Y. 2000.
368.1.52.3 Narain Chad Parasher, A Critical Study of Arya Santideva's ''Bodhicaryāvatāra''. 2000. Summarized in RBS 201.
368.1.52.5 Akira Saito, ''A Study of the Dun-huan Recension of the Bodhisattvacaryāvatāra''. Mio University 2000
368.1.53 Mark Siderits, "The reality of altruism: reconstruction of Śāntideva. A review of Altruism and Reality: Studies in the Philosophy of the ''Bodhicaryāvatāra'' by Paul Williams, with discussion", PEW 50, 2000, 412-459
368.1.55 Akira Saito, "Remarks on the Tabo manuscript of the ''Bodhisattvacaryāvatāra''", Tabo2 175-190
368.1.58 Paul Williams, "''Bodhicaryāvatāra''", EnB 1, 2001, 53-54
368.1.59 Translated by Neil Elliott under the guidance of Gesha Kelson Gyatso in ''Guide to the Bodhisattva's Way of Life: How to Enjoy a Life of Great Meaning and Altruism''. Ulverston, England; Glen Spay, N.Y, 2002
368.1.59.5 Translated into French by Stéphane Arguillére, ''L'opalescent joyau:=Nor-bu Ke-ta-ka: commentaire du neuvieme chapitre du Bodhicaryāvatāra du Śāntideva''. Paris 2004
368.1.60 Chiko Ishida, "On philosophical views of the ''Bodhisattvacaryāvatāra''", JIBSt 52.2, 2004, 32-37
368.1.61 Karl Brunnhölzl, ''The Center of the Sunlit Sky: Madhyamaka in the Kagyu tradition including a translation of Pawa Rinpoche's commentary on the knowledge section of Śāntideva's The Entrance to the Bodhisattva's Way of Life (Bodhicaryāvatāra)''. Ithaca, N.Y. 2004
368.1.62 Akira Saito, "Notes on the interpretation of ''Bodhi(sattva)caryāvatāra'' V. 104-106", GJWDJ 135-148
368.1.62.5 Translated into Berman by Diego Hangartner, ''Anweitungen auf dem Weg zur Gluckseligkeit: Bodhicaryāvatāra''. Frankfurt am Main 2005
368.1.63 Paul Willliams, "Śāntideva", EnB 2, 2004, 749
368.1.65 Geshe Yeshe Tobden, ''The Way of Awakening: a commentary on Śāntideva's Bodhicaryāvatāra''. Boston 2005
368.1.68 M. G. Chitkar, ''A World Faith: Bodhicaryāvatāra: Governing the Bodhisattva's Way of Life''. Encyclopedia of Buddhism Vol. 18, 2007
368.1.69 Lambert Schmithausen, "Nichtselbst, Leerheit und altruistische Ethik im ''Bodhicaryāvatāra''", EMV 551-570
368.1.70 Geri Larkin, ''Plant Seed, Pull Weed: Nurturing the Garden of Your Life''. San Francisco 2008
368.1.75 Kaoru Onishi, "The ''Bodhicaryāvatāra'' and its monistic aspects: on the problem of representation", LBIP 615-642
368.1.80 Jay L.Garfield, "What is it like to be a bodhisattva? Moral phenomenology in Śāntideva's ''Bodhicaryāvatāra''", JIABS 33.1-2, 2010 (2011), 333-358
368.1.79 Stephen E. Harris, "Where does the cetanic break take place?", Weakness of will in Śāntideva's ''Bodhicaryāvatāra''", ComPhil 7.2, 2016, 26-43
368.1.83 Stephen Harris, "Does ''anātman'' rationally entail altruism? On ''Bodhicaryāvatāra'' 8:101-103", Journal of Buddhist Ethics Annual 18, 2011, 93(31)
368.1.85 Pabita Kumatr Ray, ''Mapping the Bodhicaryāvatāra. Essays in Mahāyāna Ethics''. Shimla 2011
368.1.87 Akira Saito, "An inquiry into the relationship between the ''Śiksāsamuccaya'' and the ''Bodhi(sattva)caryāvatāra''", in Upender Rao, Chodrung-ma Kunga Chodron, and Michelle Dexter (eds.), ''Śāntideva and Bodhicaryāvatāra'' Delhi 2013, 1-13
368.1.89 Stephen E. Harris, "On the classification of Sāntideva’s ethics in the ''Bodhicaryāvatāra''”, PEW 65, 2015, 249-2758
368.1.89.5 Barbara Nelson, "Sāntideva's ''Bodhicaryāvatāra'' in translation: a century of interpretation of a Sanskrit Mahāyāna text", Journal of Religious History 40.3, 2016, 405-427
368.1.90 Paul Williams, "Can we kill illusory people? Some philosophical reflections on ''Bodhi(sattva)caryāvatāra'' 9:11-13ab”, WSW
368.1.95 Stephen E. Harris, "The skillful handling of poison: ''bodhicitta'' and the ''kleśas'' in Śantideva's ''Bodhicaryāvatāra''", JIP 45, 2017, 331-348
2.''Saptamaithunasaṃyuktasūtra''
368.2.1 Michael Hahn, "Das ''Saptamaithunasaṃyuktasūtra'': ein Sūtra des Ekottaraikāgama", BIEW 205-244
3.''Sūtrasamuccaya'' (Mādhyamika)
368.3.1 Moriz Winternitz, "Beitrag zur Buddhistischen Sanskrit-literatur: Ist Śāntideva der Verfasser eines Sūtrasamuccaya?", WZKM 26, 1912, 246-248
368.3.2 Anukula Chandra Banerjee, "The ''Sūtrasamuccaya''", IHQ 17, 1941, 121-126
368.3.2.5 Jean Filliozat, "''Śikṣāsamuccaya'' et ''Sūtrasamuccaya''", JA 252, 1964, 473-478
368.3.3 Shoshin Ichishima, "The rareness of great compassion in the ''Sūtrasamuccaya''", JIBSt 48.2, 1997, 19-23
368.3.4 Bhkkhu Pasadika, "Tib J 380, a Dunhuang manuscript fragment of the ''Sūtrasamuccaya''", BVSK 483-494
4.Bhāṣya on Vasubandhu's ''Triṃśikā''
See JIBSt 20, 1962, 345-350 for information about Japanese materials.
368.4.1 Shuyu Kanaoka, "Śāntideva's attitude toward ''vijñāna'' theory", JIBSt 20, 1962, 345-350
4A.''Śikṣāsamuccaya''
See EIP 21, 2017, 324-325
See a47.10:2,8; 174.3.23; 368.1.36; 368.3.2.5
368.4A.0 U. Wogihara, "Contributions to the study of the ''Śikṣāsamuccaya'' derived from Chinese sources", LM n.s. 5, 1904: 98-103, 309-215; 7, 1906, 255-261
368.4A.0.5 Kārikās edited and translated by Lal Mani Joshi. Sarnath 1965
368.4A.1 Edited by Cecil Bendall. BBudh 1, 1890, 1899, 1902; Osnabruck 1970; Delhi 1971, 1992
368.4A.2 Translated by Cecil Bendall and William Henry Denham Rouse. London 1922; Delhi 1981
368.4A.2.5 Edited by P.L. Vaidya. Buddhis Sanskrt Texts 11 (Darbhanga 1961)
368.4A.2.8 Leigh Ann Bastien, The Bodhisattva and the Ideal of Moral Wisdom in Śāntideva's ''Śikṣāsamuccaya''. M.A.Thesis, McMaster University 1982
368.4A.3 Jurg Hedinger, ''Aspekte der Schulung in der Laufbahn eines Bodhisattva: dargestellt nach dem Śikṣāsamuccaya des Santideva''. Wiesbaden 1984
368.4A.4 Konrad Klaus, "Einige textkritische und exegetischeBemerkungen zu Śāntideva's ''Śikṣāsamuccaya'' (Kapitel XII und XIII)", BVSK 397-406
368.4A.5 Sections translated by Cecil Bendall in TMW 50-54
368.4A.6 Suzanne Petra Mrozik, The Relationship between Morality and the Body in Monastic Training according to the ''Śikṣāsamuccaya''. Ph.D. Thesis, Harvard University 1998
368.4A.6.5 Barbra R. Clayton, Ethics in the ''Śikṣāsamuccaya'': a study in Mahāyāna morality. Ph.D. Thesis, Faculty of Religious Studies (London?), 2001
368.4A.7 Barbra Clayton, "Compassion as a matter of fact: the argument for no-self in Śāntideva's ''Śikṣāsamuccaya''", ContB 2, 2001, 83-98
368.4A.8 Richard Mahoney, Of the Progress of the Bodhisattva: the Bodhisattva image in the ''Śikṣāsamuccaya''. M.A. Thesis, U. of Canterbury, 2002
368.4A.9 Keikyo Nakanukudo, "''Bharacaryāvidhi'' in the ''Śikṣāsamuccaya''", JIBSt 53.1, 2004, 4-7
368.4A.10 Kazunri Sasaki, "A precursory phrase of Tantra: definition of ''bodhicitta'' in Śāntideva's ''Śikṣāsamuccaya''", JIBSt 53.2, 2005, 38-40
368.4A.12 Barbra R. Clayton, ''Moral Theory in Śāntideva's Śikṣāsamuccaya: Cultivating the Fruits of Virtue''. London 2006
368.4A.13 Paul Harrison, "The case of the vanishing poet. New light on Śāntideva and the ''Śikṣāsamuccaya''", IETMH 215-248
368.4A.13.5 Susanne Mrozik, ''Virtuous Bodies: the Physical Dimensions of Morality in Buddhist Ethics''. Oxford, N.Y. 2007
368.4A.14 Kazunori Sasaki, "On the Sanskrit manuscript of the ''Śikṣāsamuccaya'': Vibhuticandra as the scribe and transporter", JIBSt 55.3, 2007, 251
368.4A.20 Paul Harrison, "Verses by Sāntideva in the ''Śikṣāsamuccaya'': a new English translation”, Bulletin of the Asia Institute 23, 2009, 87-103
368.4A.25 Edited and translated by Charles Goodman as ''The Training Anthology of Sāntideva''. New York, 2016
368.4A.35 Translated by Amodalala. JAOS 138.2, 2018, 403-405
5. General
See a309.2.1
368.5.1 Haraprasad Sastri, "Śāntideva", IA 42, 1913, 49-52
368.5.2 Amalia Pezzali, "Śāntideva, a mystic of Buddhism", Proceedings of the 9th International Congress for the History of Religions 1958 (published Tokyo 1960), 398-402
368.5.3 Amalia Pezzali, ''Śāntideva, Mystique Bouddhiste des VIIe et VIIIe Siècles''. Firenze 1968
368.5.4 J.W. de Jong, "La legende de Śāntideva", IIJ 16, 1974, 161-183
368.5.5 Hammalava Saddhatissa, "Śāntideva and the Bodhisattva ideal", BudPhilCult 93-100
368.5.6 Angraj Chaudhury, "Ācārya Śāntideva's humanism", EBPL 47-54
368.5.7 T.R. Sharma, "The philosophical basis of worship in the works of Śāntideva", AIBP 126-135
368.5.8 Akira Saito, "Śāntideva in the history of Mādhyamika philosophy", BudIA 1996, 257-263
368.5.9 Jan Wetlesen, "Did Sāntideva destroy the Bodhisattva path?”, JBE 9, 2002, 34-88
368.5.10 Chodron Pema (Helen Berliner), ''No Time to Lose: a Timely Guide to the Way of the Bodhisattva''. Boston 2005
368.5.11 Richard P. Hayes, "Śāntideva", EBuddhsm 667-668
368.5.12 Arnold Jayant Lele, "Ethical revaluation in the thought of Sāntideva”, Harvard Theological Review 101.3-4, 2008, 516-517
368.5.15 Tom J. F. Tillemans, "Reason, irrationality, and akrasia (weakness of the will): Reflections on Śāntideva's arguments with himself", Argumentation 22, 2008, 149-163
368.5.18 S. A. Shapiro, "Why war? why not peace? Śāntideva's answer to Einstein's famous question to Freud", Studies in Gender and soexuality 10, 2009, 200-212
368.5.25 Kevin Vose, "Making and remaking the ultimate in early Tibetan readings of Śāntideva", JIABS 32.1-2, 2009 (2010), 285-318
368.5.27 Nicholas Bommarits, "Bile and Bodhisattvas. Sāntideva on justified anger”, Journal of Buddhist Ethics Annual 18, 2011, 356-382
308.5.28 Daniel Cozort, "Suffering made sufferable: Sāntideva, Dzongkaba, and modern therapeutic approaches to suffering’s silver lining”, JBE 20, 2013, 357-375
368.5.29 Amod Lele, "The compassionate gift of vice: Sāntideva on gifts, altruism, and poverty”, JBE 20, 2013, 702-734
368.5.30 Warren Lee Todd, ''The Ethics of Saṃkara and Sāntideva: a Selfless Response to an Illusory World''. Farnham 2013
368.5.35 Kenneth Hutton, "Compassion, Schopenhauer and Sāntideva”, JBE 21, 2014, 799-827
368.5.38 John Adamson, "The ethics of Śaṃkara and Śāntideva: a selfless response to an illusory world", BudSR 32.1, 2015, 172-174
368.5.40 Amod Lele, "The metaphysical basis of Śāntideva’s ethics”, JBE 22, 2015, 249-283
368.5.45 Katie Javanaud, "The ethics of Sankara and Sāntideva: a selfless response to an illusory world. By Warren Lee Todd", Journal of Hindu Studies 9.1, 2016, 152-154
368.5.48 Jonardon Ganeri and Charles Goodman, "Sāntideva's impartialist ethics", OHIP Chapter 23 Oxford 2017
368.5.49 Andre Sato, "Facts or fictions: reconsidering Śāntideva's names,life, and works", Journal of the International College for Postgraduate Buddhist Studies 22, 2018, 134-145
368.5.50 Tomislav Spiranec, Virtues/Pāramitās: St. Ignatius of Loyola and Sāntideva as companions on the way of life. ProQuest 2018
No abstract given. Here is the first paragraph:
Śāntideva (late 7th to mid-8th century CE) was a Buddhist monk, philosopher, and poet whose reflections on the overall structure of Buddhist moral commitments reach a level of generality and theoretical power that is hard to find elsewhere in Indian thought. His writings were immensely influential in the development of the Tibetan religious tradition. Though Śāntideva repeatedly denied that he had said anything original, his two major works may nevertheless represent the single most significant contribution of the Buddhist tradition to the global enterprise of ethical theory. And some of Śāntideva’s poetic passages exhibit an emotional and rhetorical power that gives them a claim to be included among the greatest achievements of world literature. +
This essay is based on my commentary on the Bodhicaryāvatāra in which I discovered and exposed a striking similarity between the Pauline tension of spirit and flesh on the one hand and Śāntideva's description of the tension between spirit and defilements on the other hand. By means of a fictive dialogue between Paul and Śāntideva, the essay provides a brief summary of the broader theological and buddhological contexts in which these two conceptions of spiritual endeavor are embedded. In doing so, further parallels but also differences between the teachings of Paul and Śāntideva are highlighted, suggesting that the commonalities are strong enough to indicate a common spiritual source and the differences significant enough to enable reciprocal illumination in terms of a genuinely truth-seeking dialogue. +
