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Shantideva

Shantideva (sometimes Śāntideva; Tib: ཞི་བ་ལྷ། (Shyiwa Lha, Wylie: zhi ba lha); Mn: Шантидэва гэгээн; Zh: 寂天) was an 8th-century Indian Buddhist scholar at Nalanda University and an adherent of the Madhyamaka philosophy of Nagarjuna.

The Chan Ssu Lun of the Chinese Madhyamika school identifies two different individuals given the name "Shantideva": the founder of the Avaivartika Sangha in the 6th century, and a later Shantideva who studied at Nalanda in the 8th century who appears to be the source of the Tibetan biographies. Archaeological discoveries support this thesis.[1][2] Two Tibetan sources of the life of Shantideva are the historians Butön and Jetsun Tāranātha. Recent scholarship has brought to light a short Sanscrit life of Shantideva in a 14th century Nepalise manuscript. [3]. .An accessible account that follows the Butön closely can be found in Kunzang Pelden, The Nectar of Manjushri's speech [4]


Shantideva was born as a Brahmin[5] in the southern country of Saurastra (in modern Gujarat), the son of the King Kalyanavarman and he went by the name Shantivarman.[6]

Contents

Works

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Śikṣāsamuccaya

The Śikṣāsamuccaya (“Training Anthology”) is a prose work in nineteen chapters. It is organized as a commentary on twenty-seven short mnemonic verses known as the Śikṣāsamuccaya Kārikā. It consists primarily of quotations (of varying length) from sūtras, authoritative texts considered to be the word of the Buddha — generally those sūtras associated with Mahāyāna tradition, including the Samadhiraja Sutra.[7]

Bodhicaryavatara

Shantideva is particularly renowned as the author of the Bodhicaryavatara (sometimes also called the Bodhisattvacaryavatara). An English translation of the Sanskrit version of the Bodhicaryavatara is available online, as well as in print in a variety of translations, sometimes glossed as A Guide to the Bodhisattva's Way Of Life or Entering the Path of Enlightenment. It is a long poem describing the process of enlightenment from the first thought to full buddhahood and is still studied by Mahayana and Vajrayana Buddhists today. A commentary by Pema Chodron was published in 2005 as "No Time To Lose". An introduction to and commentary on the Bodhicaryavatara by the 14th Dalai Lama called "A Flash of Lightning in the Dark of Night" was printed in 1994. A commentary on the Patience chapter was provided by the Dalai Lama in "Healing Anger" 1997, and his commentaries on the Wisdom chapter can be found in "Practicing Wisdom" 2004. Also Geshe Kelsang Gyatso published a translation titled "Guide to the Bodhisattvas Way of Life" in 2002.[8] His line by line commentary to the entire root text is entitled "Meaningful to Behold - The Bodhisattva's Way of Life " 1980.[9] His extensive commentary to the patience chapter is called "How to Solve our Human Problems", 2005.[10] Kunzang Pelden has written a commentary based on that given by Patrul Rinpoche, translated by the Padmakara Transation Group. Patrul Rinpoche was a wandering monk of great scholarship, who dedicated his life to the propagation of the Bodhicharyavatara. [11]

Footnotes

  1. ^ Banglapedia: National Encyclopedia of Bangladesh
  2. ^ Bodhicaryāvatāra Historical Project
  3. ^ Pezzali, Amalia. Śāntideva Mystque buddhiste des Vll et Vllle siecles Florence. Vallechi Edtore. 1968
  4. ^ Shantideva. The Way of the Bodhisattva. Translated by the Padmakara Translation Group. Boston: Shambala, 1997. ISBN 1-57062-253-1.
  5. ^ P. xl The Bodhicaryāvatāra By Śāntideva, Kate Crosby, Andrew Skilton
  6. ^ Kunzang Pelden. The Nectar of Manjushri's Speech. A Detailed Commentary on Shantideva's Way of the Bodhisattva. p. 17 Shambala Publications, 2007. ISBN 978-1-59030-439-6
  7. ^ Amod Lele, "Śāntideva," Internet Encyclopedia of Philosophy
  8. ^ Guide to the Bodhisattva's Way of Life: How to Enjoy a Life of Great Meaning and Altruism, a translation of Shantideva's Bodhisattvacharyavatara with Neil Elliott, Tharpa Publications (2002) ISBN 978-0-948006-88-3
  9. ^ Meaningful to Behold: The Bodhisattva's Way of Life, Tharpa Publications (5th. ed., 2008) ISBN 978-1-9066651-1-1
  10. ^ How to Solve Our Human Problems: The Four Noble Truths, Tharpa Publications (2005, US ed., 2007) ISBN 978-09789067-1-9
  11. ^ Kunzang Pelden. The Nectar of Manjushri's Speech. A Detailed Commentary on Shantideva's Way of the Bodhisattva. Shambala Publications, 2007. ISBN 978-1-59030-439-6

References

  • Shantideva. The Way of the Bodhisattva. Translated by the Padmakara Translation Group. Boston: Shambala, 1997. ISBN 1-57062-253-1.
  • Shantideva. Guide to the Bodhisattva's way of life : how to enjoy a life of great meaning and altruism. Translation from Tibetan into English by Neil Elliot. Ulverston (UK) ; Glen Spey, N.Y. : Tharpa, 2002. ISBN 9780948006890
  • Chödrön, Pema. No Time to Lose: A Timely Guide to the Way of the Bodhisattva. (Commentary on Shantideva's Guide to the Bodhisattva's Way of Life). Boston: Shambhala 2005. ISBN 1 590 30135 8
  • Tenzin Gyatso (14th Dalai Lama). A Flash of Lightning in the Dark of Night: A Guide to the Bodhisattva's Way of Life. (Commentary on Shantideva's Guide to the Bodhisattva's Way of Life). Boston : Shambhala, 1994. ISBN 0877739714
  • Geshe Kelsang Gyatso. "Meaningful to Behold -The Bodhisattva's Way of Life" Ulverston (UK) ; Glen Spey, N.Y. : Tharpa, 1980. ISBN 0948006358
  • Geshe Kelsang Gyatso. How to Solve Our Human Problems, Tharpa Publications (2005, US ed., 2007) ISBN 978-09789067-1-9
  • Crosby, K. & Skilton,A. The Bodhicaryāvatāra. Oxford: Oxford University Press. 1996. ISBN 0-19-282979-3.
  • Batchelor.S. A Guide to the Bodhisattva's Way of Life. Dharamsala: Library of Tibetan Works and Archives. 1979.
  • Kunzang Pelden. The Nectar of Manjushri's Speech. A Detailed Commentary on Shantideva's Way of the Bodhisattva. Shambala Publications, 2007. ISBN 978-1-59030-439-6

External links


Quotes

Up to date as of January 14, 2010

From Wikiquote

In the ocean-like virtue of the Bodhimind
That brings joy to all beings
And in accomplishing the well-being of others,
I lift up my heart and rejoice.

Shantideva (sometimes Santideva) was an 8th-century Indian Buddhist scholar and adherent of the Prasangika Madhyamaka philosophy, renowned as the author of the Bodhicaryavatara

Bodhicaryavatara

Chapter 3 Online text at bodhicitta.net

  • In the spiritual energy that relieves
    The anguish of beings in misery and
    Places depressed beings in eternal joy
    I lift up my heart and rejoice.
  • In the ocean-like virtue of the Bodhimind
    That brings joy to all beings
    And in accomplishing the well-being of others,
    I lift up my heart and rejoice.
  • To the Buddhas of the ten directions
    I join my hands in respect
    Let blaze the light of Dharmas truth
    For the beings lost in darkness
  • To the Buddhas considering parinirvarna
    I join my hands in prayer
    Do not abandon the beings in sorrow
    But remain and teach for countless ages.
  • May any spiritual energy thus generated
    By my devotion to the enlightened ones
    Be dedicated to dispelling the misery
    Of living beings without exception.
As long as diseases afflict living beings
May I be the doctor, the medicine
And also the nurse
Who restores them to health.
  • As long as diseases afflict living beings
    May I be the doctor, the medicine
    And also the nurse
    Who restores them to health.
  • May I fall as rain to increase
    The harvests that must feed living beings
    And in ages of dire famine
    May I myself serve as food and drink.
  • My body, every possession
    And all goodness, past, present and future
    Without remorse I dedicate
    To the well-being of the world.
  • Suffering is transcended by total surrender
    And the mind attains to nirvana.
    As one day all must be given up,
    Why not dedicate it now to universal happiness?
  • May no one who encounters me
    Ever have an insignificant contact.
  • Regardless whether those whom I meet
    Respond towards me with anger or faith,
    May the mere fact of our meeting
    Contribute to the fulfilment of their wishes.
  • May the slander, harm
    And all forms of abuse
    That anyone should direct towards me
    Act as a cause of their enlightenment.
  • May I act as the mighty earth
    Or like the free and open skies
    To support and provide the space
    Whereby I and all others may grow.
  • Until every being afflicted by pain
    Has reached nirvanas shores,
    May I serve only as a condition
    That encourages progress and joy.
  • They who out of wisdom
    Have seized the supreme Bodhimind
    Praise, glorify and rejoice in it,
    That it may grow to fulfilment.
File:Ideal cut dm.jpg
'Like a blind man fumbling in garbage
Happens to find a rare and precious gem,
Likewise I have discovered
The jewel of the precious Bodhimind.
  • Like a blind man fumbling in garbage
    Happens to find a rare and precious gem,
    Likewise I have discovered
    The jewel of the precious Bodhimind.

    Thus was found this supreme ambrosia to dispel
    The Lord of death, destroyer of life;
    An inexhaustible treasure able to cure
    The poverty of all sentient beings.
The Bodhimind is a great radiant sun
To disperse the darkness of unknowing...
  • The Bodhimind is a great radiant sun
    To disperse the darkness of unknowing,
    And it is the very essence of butters
    Gained from churning the milks of Dharma.

    For all guests on the roads of life
    Who would take the very substance of joy,
    Here is the actual seat of true happiness,
    A veritable feast to satiate the world.
  • Thus today in the presence of all awakened Ones
    I invite every living being to this festival
    Giving both immediate and lasting joy.
    May the gods and all others rejoice.

Perfection of Forbearance

  • His the knife, and mine the body
    the twofold cause of suffering.
    He has grasped the knife, I my body.
    At which is there anger?
  • Those who injure me are really impelled by my actions.
    For this they will go to the realms of hell.
    Surely it is they who are harmed by me?

Attributed

  • For as long as space remains
    And as long as sentient beings remain
    Until then may I too remain
    To dispel the suffering of all beings.
  • If you can solve your problem, then what is the need of worrying?
    If you cannot solve it, then what is the use of worrying?
  • If you have not even dreamed
    Of benefiting yourself
    Before dreaming of this for sentient beings,
    How could you be of benefit to others?
  • What need is there to say more?
    The childish work for their own benefit,
    The buddhas work for the benefit of others.
    Just look at the difference between them.
  • Whoever wishes to quickly afford protection
    To both himself and others
    Should practice that holy secret:
    The exchanging of self for others.
  • You are not here to change the world. The world is here to change you.

External links

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