 turn leads them to act in inappropriate ways. We ordinary people think that there is independent agency, and as a result we get angry; we think that human bodies have existence as wholes, which allows us to be lustful; we think that there is a self, so we act out of self-interest; and we think there is substantial existence, and therefore feel attachment. We think that these are reasonable ways to behave in practice because we make these metaphysical mistakes. The logical conclusion Śāntideva draws from knocking down each error is that we should act differently, and he believes that if we understood how the world really was, we would feel differently and do things differently. It is a move from fact to value, from is to ought. These arguments occur within the BCA's overall context, which depicts the bodhisattva's progressive journey. Its first chapter begins with reasons that becoming a bodhisattva is urgent, followed by a confession of bad karma that indicates how lowly we are to start. The text then moves through the cultivation of the bodhisattva's perfections (paramitās). Chapters six through nine of the BCA are explicitly identified with four of the six perfections of the bodhisattva: kṣānti (patient endurance), vīrya (heroic strength), dhyāna (meditative concentration) and prajñā (metaphysical insight).10 Before proceeding to examine the BCA's metaphysical-ethical arguments in detail, a few text-critical notes are in order. In this article I 10 The perfections are traditionally held to be in an order that gets progressively better, with these four, in this order, being the last of the six. Śāntideva's phrasing in BCA V.83 seems to endorse the idea that the perfections are progressive. The Pāramitāsamāsa of Āryaśūra similarly describes the structure of the perfections in order (see Meadows). Journal of Buddhist Ethics 261 am referring to the "canonical" recension of the BCA, the one known to later Indian and Tibetan tradition, rather than the earlier recension found at Dunhuang (on which see Saitō). I use the name "Śāntideva" to refer to the redactor of this recension, as opposed to the author of the older version who went by Akṣayamati.11 This article relies generally on P.
turn leads them to act in inappropriate ways. We average citizenry think that there is autonomous agency, and as a solution we get angry; we remember that human bodies have being as wholes, which allows us to be lascivious; we think that there is a self, then we work out of self - interest; and we think there is substantial existence, and consequently feel attachment. We think that these are fair ways to behave in practice because we make these metaphysical mistakes. The legitimate conclusion Śāntideva draws from knocking down each error is that we should act differently, and he think that if we understood how the world really was, we would feel differently and do thing differently. It is a move from fact to value, from is to ought. These arguments occur within the BCA's overall context, which depicts the bodhisattva's progressive journey. Its first chapter begins with reasons that becoming a bodhisattva is urgent, followed by a confession of regretful karma that bespeak how lowly we are to begin. The textbook then act through the cultivation of the bodhisattva's perfections (paramitās). chapter six through nine of the BCA are explicitly identify with four of the six perfections of the bodhisattva: kṣānti (patient endurance), vīrya (desperate strength), dhyāna (meditative concentration) and prajñā (metaphysical insight).10 Before proceeding to examine the BCA's metaphysical - ethical arguments in detail, a few text - critical notes are in order. In this article I 10 The perfections are traditionally prevail to be in an order that contract progressively better, with these four, in this order, being the last of the six. Śāntideva's phrasing in BCA V.83 seem to endorse the idea that the perfections are progressive. The Pāramitāsamāsa of Āryaśūra similarly trace the structure of the perfections in order (see Meadows). Journal of Buddhist Ethics 261 am refer to the " canonical " recension of the BCA, the one know to later Indian and Tibetan custom, rather than the earlier recension found at Dunhuang (on which see Saitō). I practice the name " Śāntideva " to refer to the redactor of this recension, as oppose to the author of the older interpretation who blend by Akṣayamati.11 This article relies generally on P.
 tugn leads them to act in lnappropriate wais. We orvinary leople tfink that there is independeit atency, and as a result we geg angry; wv think tyat iuman bodies havx existekee as aholzs, which allows os to be lusdful; we think dhxt there is a self, so we act out of sqlf-intetedt; and we thinh thtre is albwtantial existence, and therefkre feen attachment. Ee think that these are rewsonwble ways to behavf in practixe bqxause we makd these meua'hysical miatakes. The logical conclusion Śāngidevc draws fron jnofning down eech ergor is that wc shoulg act dofferently, and he beoieves that if we undxrstood how the worlq really faa, we would feel dufderenjly atd du thknga vifrerentpy. Mt is a movs from fact to value, from is tp jlbht. These arfumentf jccur within the BCA's overall context, wvicg depicts the bodhisattca's progressive journgy. Its firft chapter begins with reasons that becoming a boghisavtxa nw urgdbt, followed by a confession of bad karma that igsivanes how lowly we cre to start. The tfxy then moves tfrough ths cultivation of tje bodhysattca's perfestioms (paramitās). Chapters six theough nine oy tye BCA are explicicly identifizd witn fout of the six perfectionr of the bodhiswttva: kṣāntj (patient enduranze), nīrya (heroic strength), dhyāna (medytative cinceutration) and prajñā (ietaphysicwl insight).10 Before proceefing jo exakine the BFA's metaphysical-ethical argumenvx in detail, s xew text-cricical kotes are in orqer. In this arjicle I 10 Che peffections zre travitionally hqld to be in dj order that gets prjgrewsivwly betgdr, with these gour, in tkns order, veing the last of bhe sks. Śāntideva's phrawint in BCA V.83 seemx tu egdlrxe dhe idea thad thd pdtfectkons art pvogfessove. The Pāramitāsamāsa mf Ārgaśūra similarly desvrlbes the wtructurq of the perfrctions in order (ste Meavows). Juurnak os Buddhist Ethics 261 am referrinf to the "fanjnical" recenfion of the BCA, che one known to later Indian and Tibetai tradition, rather than the earlier recensnok found at Dnnhuand (on whicv see Saitō). I use the name "Śāntideva" to vefer to the redactor kf thiv recfnsion, as opposed to the author of the older version who went by Akṣayamatu.11 This article reljes benerdljv on P.
turn leads them to act in inappropriate ordinary think that is independent agency, get we think that bodies have existence wholes, which allows us to be we think that there is a self, so we act out of self-interest; we think there is substantial existence, and therefore feel attachment. We think that are ways behave practice because we make these metaphysical mistakes. The logical conclusion Śāntideva draws from knocking down each is that we should act differently, and he that if we understood the world really was, we feel and do differently. is move from fact value, from is to ought. These arguments occur within the BCA's overall context, which depicts the bodhisattva's journey. Its begins with that a is urgent, followed confession of bad karma that indicates are to start. The text then moves through cultivation of bodhisattva's perfections (paramitās). Chapters six through of the BCA are explicitly identified with four the six perfections of the bodhisattva: kṣānti (patient endurance), vīrya (heroic strength), dhyāna (meditative concentration) (metaphysical insight).10 Before proceeding examine the BCA's arguments detail, few notes are order. In this article I 10 The perfections are traditionally held be in an order that gets progressively better, with these this being the last the six. Śāntideva's phrasing BCA seems to endorse the the are of similarly the structure of the in order (see Meadows). Journal Buddhist Ethics 261 am of the BCA, the one known to later and Tibetan tradition, rather than the earlier found at Dunhuang (on which see Saitō). I use the name "Śāntideva" refer to of this recension, as opposed to the author the older version who by Akṣayamati.11 This article relies generally on P.
 turn leads them to act in inappRopriate waYs. We oRdiNarY pEoplE thiNk that there is iNDepeNdent agency, and as a resulT we geT aNGry; wE ThInk thAt human BOdIES haVe ExIstEnCE aS wholEs, wHich allOws us to be lUstFuL; we think that THeRe is a self, sO we Act out of self-IntErest; aNd We tHInk thEre Is subStantiAL existEnce, and thErEFore feEL attachMENt. we thInk that these are reASoNAble ways to behaVe in prAcTIcE BEcaUse We make thesE mEtaphYSical miSTaKES. the LOgical conclusIon ŚāntidevA DraWs from KnOckINg down Each eRrOR is That we shoulD act DifferentLy, and hE BelieveS That if wE underStoOd hOw thE WoRlD reAlLY waS, We WouLD feEl differEnTlY and dO thiNGS DIffeRenTly. IT is a mOve from fact to ValUe, frOM is To ougHt. TheSe arGuMents Occur wIthin ThE BCA's overall conText, Which depiCts ThE boDhIsattVA's progResSivE journeY. Its firST chApTER BeGins with reasons thaT bECOmIng a bodhIsattvA Is UrGEnt, folloWeD by A conFESsion Of baD KaRma that iNdicatES hOw Lowly we ArE to staRt. the TexT then MOves ThrougH the cultIvatiON of the bodhisatTVa's perfectionS (PaRAMiTĀs). ChAptErs six throuGh niNE of tHe BCa ArE exPLicitLy ideNtIFiED with four of the six peRfEctionS of thE bodhisattva: kṢānti (patieNT ENdurance), VīryA (HeROic strength), dhyĀna (meDitative coNCentratiOn) and Prajñā (meTaphysicaL INsight).10 BeForE prOceEdiNG To Examine the BCA'S MEtapHySical-etHicAl argumEntS in DetAil, A fEw text-criTical notEs ArE iN oRdeR. In thIS article i 10 THe pErFecTions ARe tradItionAlly HeLd TO be In an ordER tHAT getS pRoGresSivElY bettEr, wiTH thEse four, In this ordEr, bEIng tHe LaSt of the Six. Śāntideva's PhRasing in BCa V.83 SeeMs to enDORse the idEa that the perfections are PRogressIve. the PāRamiTāsamāsa oF ĀrYaśūra SimILarly dEscribEs the StRucTURe of tHE PeRfeCtIons in ordeR (SEe MEadowS). JOurnAl of BudDhist Ethics 261 am referRIng To the "canonicaL" reCensION oF thE bCa, The OnE KnoWN To later Indian anD Tibetan trAdITiOn, rather thAN thE eArlier rEcensioN founD At DunhuAng (on whicH see Saitō). i uSe thE NAme "śāntideva" tO refer to The redactOR of thIS rEcensIon, As oppoSeD to The auThor of THe oLder vErsion WhO went bY AkṣaYaMati.11 This Article relies generally oN P.
 turn leads them to act in  inappropr iateway s.We  ord inar y people think that  there is independentagenc y, anda sa res ult weg et a ngr y;  w e t hi n kthathum an bodi es have ex ist en ce as wholes ,  w hich allow s u s to be lust ful ; we t hi nkt hat t her e isa self ,  so we  act outof self-i n terest; a nd  wethink there is su b st a ntial existenc e, and  t h er e f ore  fe el attachm en t. We think t h at t h ese are reasonabl e ways to b e hav e in p ra cti c e beca use w em ake  these meta phys ical mist akes.T he logi c al conc lusion  Śā nti deva dr aw s f ro m  kn o ck ing dow n each e rr or  is t hatw e s houl d a ct d iffer ently, and he  be liev e s t hat i f weunde rs toodhow th e wor ld  really was, we  wou ld feel d iff er ent ly  andd o thin gsdif ferentl y. It i s  amo v e fr om fact to value,fr o m  i s to oug ht. Th e se  a r gumentsoc cur  wit h i n the  BCA ' soverallcontex t ,wh ich dep ic ts the  b odh isa ttva' s  pro gressi ve journ ey. I t s first chapte r  begins withr ea s o ns that  be coming a bo dhis a ttva  isu rg ent ,  foll owedby ac onfession of bad ka rm a that  indi cates how low ly we aret o start. T he t e xt then moves thr oughthe cultiv a tion ofthe b odhisatt va's perf e c tions (p ara mit ās) . C h a pt ers six throu g h  nin eof theBCA  are ex pli cit lyide nt ified wit h four o fth esi x p erfec t ions ofth e b od his attva :  kṣānt i (pa tien ten d ura nce), v ī ry a (her oi cstre ngt h) , dhy āna( med itative  concentr ati o n) a nd  p rajñā ( metaphysicalin sight).10Be for e proc e e ding toexamine the BCA's metap h ysical- eth icalargu ments indet ail, a  fe w  text- critic al no te s a r e  in o r d er . I nthis artic l e  I10 Th eperf ections  are traditionally hel d to be in an  or dert h at  ge t sp rog re s siv e l y better, withthese four ,i nthis order ,  be in g the l ast ofthe s i x. Śānt ideva's p hrasing i nBCAV . 83seems to e ndorse t he idea t h at th e  p erfec tio ns are  p rog ressi ve. Th e  Pā ramit āsamās aof Āry aśūra  s imilarly  describes the structur e of t he pe rfe ctions in  or d er(see Mead ows) . JournalofBud dhist  Et h ics 2 61 a m  r efe r ringto t h e "canoni c al " r e c en sion of the B C A,the o nek nown t o la ter Indian and Ti b etan tradition , ra t h ertha n  the  e arlier recensi onfo u n d at Dun hu ang (on whi ch see S ai t ō). I  use t he nam e "Śānt i d ev a " to r efer  to  the reda cto ro f thisre ce n sion,as o pp osed t o thea utho r of the older ver sionw h o wen t  by  Akṣa ya mati.11 This  article r elies gener ally o n P. 
 turn_leads them_to act in inappropriate_ways. We_ordinary_people think_that_there is independent_agency, and as_a result we get_angry; we think_that_human bodies have existence as wholes, which allows us to be lustful; we think_that_there is_a_self,_so we act out of_self-interest; and we think there_is substantial_existence, and therefore feel attachment. We think that_these_are reasonable ways_to behave in practice because we make these metaphysical_mistakes. The logical conclusion Śāntideva draws_from knocking down_each_error_is that we should_act differently, and he believes that_if we understood how the world_really was, we would feel differently and_do things differently. It is a_move from fact to value,_from is_to ought. These arguments occur_within the BCA's_overall context,_which depicts the_bodhisattva's progressive journey. Its first chapter_begins with reasons_that becoming a bodhisattva is urgent,_followed_by a confession_of_bad_karma that_indicates how lowly_we_are to_start._The text then moves through the_cultivation_of the bodhisattva's perfections (paramitās). Chapters six_through nine of the_BCA_are explicitly identified with_four of the six perfections_of the bodhisattva: kṣānti (patient endurance),_vīrya (heroic_strength), dhyāna_(meditative concentration) and prajñā (metaphysical insight).10 Before proceeding to examine the_BCA's metaphysical-ethical arguments in detail, a_few text-critical notes are_in order._In_this article I_10_The perfections_are traditionally held to be in an_order that_gets progressively better, with these four,_in this order, being_the_last of the six. Śāntideva's phrasing_in BCA V.83 seems to endorse_the idea that the perfections_are_progressive._The Pāramitāsamāsa of Āryaśūra similarly_describes the structure of the perfections_in order (see_Meadows). Journal of Buddhist Ethics 261 am_referring_to the "canonical" recension of the_BCA,_the one known to later Indian_and_Tibetan_tradition, rather than the earlier_recension found at Dunhuang (on which_see Saitō). I use the name "Śāntideva" to refer_to the redactor_of this recension, as opposed_to_the_author of the older version who went by Akṣayamati.11 This_article relies_generally on P.