 for determinism in the sixth chapter, discussed below, is often given the same treatment. Journal of Buddhist Ethics 259 More generally, something of great importance to the BCA is left out when its metaphysical sections are left out. Those difficult parts contain Śāntideva's own reasoning for his ethical claims, his arguments. As this paper will demonstrates, Śāntideva logically deduces much of his ethics from this metaphysics. Without understanding that metaphysics and the reasoning from it, we will not understand the ethics. Classical Indian and Tibetan sources recognized the ninth chapter as significant. The Subhāṣitasaṁgraha, one of the only extant Indian texts to quote Śāntideva, draws its quotes primarily from that chapter (Bendall viii). Prajñākaramati, Śāntideva's extant Sanskrit commentator, devotes far more space to it than to any other chapter (even though the eighth chapter is slightly longer). Michael Sweet notes that Tibetan commentators also devoted much more space to the ninth chapter than the others. He claims that this fact is evidence that the commentators viewed the ninth chapter to be the "intellectual pinnacle" of the BCA ("Śāntideva" 6). I don't think this fact is sufficient evidence for that claim; it may just be they devoted so much space to the ninth chapter because they knew it was so much harder (as when Chödrön promises a separate book on it). Nevertheless, what is indisputable is that the commentators did treat the ninth chapter as a valuable, significant and integral portion of the text. From a literary or philological perspective, we will understand the BCA's ninth chapter better if we recognize that its claims are not a bizarre idiosyncratic addendum to the rest of the text. This article will show how the ninth chapter's claims follow a pattern established in chapters that precede it: metaphysical arguments lead to ethical conclusions. It is an integral portion of the BCA, just as the classical commentators believed it to be. The paper will highlight what I take to be the four arguments in the Bodhicaryāvatāra that explicitly derive ethical conclusions from 260 Lele, The Metaphysical Basis of Śāntideva's Ethics metaphysical premises-only the last of which is featured in the ninth chapter. Each one describes a way in which ordinary people make a mistake about the nature of reality, and this mistake in
for determinism in the sixth chapter, discussed below, is often given the like discussion. Journal of Buddhist Ethics 259 More broadly, something of great importance to the BCA is leave out when its metaphysical section are left out. Those difficult contribution check Śāntideva's own reasoning for his ethical claims, his argument. As this paper will demonstrates, Śāntideva logically deduce much of his ethics from this metaphysics. Without understanding that metaphysics and the reasoning from it, we will not sympathize the ethics. Classical Indian and Tibetan sources recognized the ninth chapter as significant. The Subhāṣitasaṁgraha, one of the only extant Indian texts to quote Śāntideva, absorb its quotes primarily from that chapter (Bendall viii). Prajñākaramati, Śāntideva's extant Sanskrit observer, devotes far more space to it than to any early chapter (even though the eighth chapter is slightly long). Michael Sweet notes that Tibetan commentators also devoted much more quad to the ninth chapter than the others. He claims that this fact is evidence that the commentators viewed the ninth chapter to be the " intellectual pinnacle " of the BCA (" Śāntideva " 6). I don't think this fact is sufficient evidence for that claim; it may just be they devoted so much space to the ninth chapter because they knew it was so much harder (as when Chödrön promises a separate record on it). Nevertheless, what is indisputable is that the commentator did regale the ninth chapter as a valuable, significant and integral portion of the textbook. From a literary or philological perspective, we will sympathize the BCA's ninth chapter better if we recognize that its claims are not a bizarre idiosyncratic addendum to the remainder of the text. This article will show how the ninth chapter's claims follow a pattern established in chapters that precede it: metaphysical arguments lead to ethical conclusions. It is an built-in portion of the BCA, merely as the classical commentators believed it to be. The paper will highlight what I consider to be the four arguments in the Bodhicaryāvatāra that explicitly derive ethical conclusions from 260 Lele, The Metaphysical Basis of Śāntideva's Ethics metaphysical premise - only the final of which is featured in the ninth chapter. Each one describes a room in which ordinary multitude make a mistake about the nature of world, and this mistake in
 fog determinism in the sixuh chapter, discussed belmw, is kften gixen the same treatment. Journel od Budehist Ethics 259 More gendrally, solething if gceat importance vk the BGC is mcft obt when its metakhysical secdions are left ojt. Those difficult parts contain Śāntidqva's owm geasoning for ris tthycal blcims, his arguments. As this paped will vemonstrates, Śāntodeva logically deduces mufh ov his ethics from hhis metaphiaicf. Without unddrstanding that metaphisics and the reasoning from it, de wikl not undgxwtajg the ethicw. Clafsical Indiak and Thbetan xources recognlzed vhe binth chapter as signmficant. The Subhāṣitaswṁgraha, ona kf the only extanr Undiat tefts gi qjott Śānvidsva, drwws its quotea primarily from that chapter (Negeall viii). Pranñākaramwty, Śāntideva's extant Sanskrit commentator, gevktes far more space to ut than to any other fhapter (eden though the eighth chapter is slightly longer). Kichaxl Swteb vitfs that Tibetan commentators also devoted mucr mprv space to the nikth chapter than tne oyrers. He claimr that thjs fact is evidencf that jhe conmentatorf virwed the ninth chapter to bw the "intellvctuql pinnacle" of the BCA ("Śāntidevc" 6). I dpn't tnink this fact is suffieient svidence fog that clzkm; it may just bd tmey devoted so much space to ehe ninth cha'ter becxuse they hnew it wad so much harder (as when Chödröu prokises a seoarate book on it). Nevertheless, xiat is indispotatle is that the gommentators diq treat the niuth chapcer as a valuablv, signifirant and intqgral portion lf the text. Hrom a lieeraey oe philouugical perspecyive, we wplj uneerstand the BCA's kinth dhapter better ny qe recognize thst kts cpamms awa not a bizasre kdiuxyncrxtic addendmm go tne rest of the text. Dhis article will show hjw the nunth cha[ter's claims gollow a pattern edtablmshed mn chaltets that precede it: metaphysical argumentd lcad to ethicaj cokclufions. It ix an integral portion of the BCA, just aw the classical conmentators believed lt to be. The papew will hichlight what I take ro be the four arnuments in the Bodhicadyāvatārd thah explicitly derive ethical conclusions from 260 Lele, The Metaphysical Basis of Śāntmdqva's Ethics metsphyspcaj premifes-oilb the last of whibh is featured in the ninth chapver. Each ote describes a way in which orcivary people mxke a mistake about the hature og reality, and this mistake in
for determinism in the sixth chapter, discussed often the same Journal of Buddhist of importance to the is left out its metaphysical sections are left out. difficult parts contain Śāntideva's own reasoning for his ethical claims, his arguments. As paper will demonstrates, Śāntideva logically deduces much of his ethics from this metaphysics. understanding metaphysics the from it, we will not understand the ethics. Classical Indian and Tibetan sources recognized the ninth as significant. The Subhāṣitasaṁgraha, one of the only Indian texts to quote draws its quotes primarily from chapter viii). Prajñākaramati, extant commentator, far more space it than to any other chapter (even though the eighth chapter is slightly longer). Michael Sweet notes Tibetan commentators much more to ninth than the others. that this fact is evidence that the ninth chapter to be the "intellectual pinnacle" the BCA 6). I don't think this fact sufficient evidence for that claim; it may just they devoted so much space to the ninth chapter because they knew it was so (as when Chödrön promises separate book on Nevertheless, is is the commentators treat the ninth chapter as a valuable, significant and integral portion the text. From a literary or philological perspective, we will BCA's chapter better if recognize that its claims not bizarre idiosyncratic addendum to of text. show the chapter's claims follow a established in chapters that precede metaphysical arguments lead to integral portion of the BCA, just as the commentators believed it to be. The paper highlight what I take to be the four arguments in the Bodhicaryāvatāra explicitly derive from 260 Lele, The Metaphysical Basis of Śāntideva's metaphysical premises-only the last which is featured in the ninth chapter. Each one a in which people make a about the nature reality, and this
 for determinism in the sixth cHapter, discUssed BelOw, iS oFten GiveN the same treatmENt. JoUrnal of Buddhist Ethics 259 MOre geNeRAlly, SOmEthinG of greaT ImPORtaNcE tO thE Bca iS left Out When its MetaphysicAl sEcTions are left OUt. those diffiCulT parts contaiN ŚāNtidevA's Own REasonIng For hiS ethicAL claimS, his argumEnTS. As thiS Paper wiLL DeMonsTrates, Śāntideva loGIcALly deduces much Of his eThICs FROm tHis MetaphysicS. WIthouT UnderstANdING ThaT Metaphysics anD the reasoniNG frOm it, we WiLl nOT underStand ThE EthIcs. ClassicaL IndIan and TibEtan soURces recOGnized tHe nintH chAptEr as SIgNiFicAnT. the sUbHāṣITasAṁgraha, oNe Of The onLy exTANT indiAn tExts To quoTe Śāntideva, drAws Its qUOteS primArily From ThAt chaPter (BeNdall ViIi). PrajñākaramatI, ŚānTideva's exTanT SAnsKrIt comMEntatoR, deVotEs far moRe space TO it ThAN TO aNy other chapter (even ThOUGh The eightH chaptER iS sLIghtly loNgEr). MIchaEL sweet NoteS ThAt TibetaN commeNTaToRs also dEvOted muCh MorE spAce to THe niNth chaPter than The otHErs. He claims thaT This fact is eviDEnCE ThAT the ComMentators viEwed THe niNth cHApTer TO be thE "inteLlECtUAl pinnacle" of the BCA ("ŚĀnTideva" 6). i don't Think this fact Is sufficieNT EVidence fOr thAT cLAim; it may just be They dEvoted so muCH space to The niNth chaptEr because THEy knew it Was So mUch HarDER (aS when Chödrön pROMiseS a SeparatE boOk on it). NEveRthEleSs, wHaT is indispUtable is ThAt ThE cOmmEntatORs did treAt The NiNth ChaptER as a vaLuablE, sigNiFiCAnt And inteGRaL POrtiOn Of The tExt. frOm a liTeraRY or PhiloloGical persPecTIve, wE wIlL undersTand the BCA's niNtH chapter beTtEr iF we recOGNize that Its claims are not a bizarre IDiosyncRatIc addEnduM to the resT of The texT. ThIS articLe will Show hOw The NINth chAPTeR's cLaIms follow a PATteRn estAbLishEd in chaPters that precede it: MEtaPhysical argumEntS leaD TO eThiCAl COncLuSIonS. iT is an integral poRtion of the bCa, JuSt as the claSSicAl CommentAtors beLieveD It to be. THe paper wiLl highligHt What i TAke To be the fouR argumenTs in the BoDHicarYĀvAtāra ThaT expliCiTly DerivE ethicAL coNclusIons frOm 260 lele, ThE MetaPhYsical BaSis of Śāntideva's Ethics meTaphysIcal pRemIses-only tHe lASt oF which is fEatuRed in the niNth ChaPter. EAch ONe desCribES a Way IN whicH ordINary peoplE MaKe a MIStAke about the NATUre Of reaLitY, And thiS misTake in
 for determinism in the si xth chapte r, di scu sse dbelo w, i s often givent he s ame treatment. Journal  of B ud d hist Et hics259 Mor e  g e n era ll y,  so me t hi ng of  gr eat imp ortance to  th eBCA is lefto ut  when itsmet aphysical se cti ons ar elef t  out.  Th ose d ifficu l t part s contain  Ś ā ntidev a 's ownr e as onin g for his ethical cl a ims, his argum ents.As th i s  pa per  will demo ns trate s , Śānti d ev a l ogi c ally deducesmuch of his eth ics fr om  th i s meta physi cs .  Wi thout under stan ding that  metap h ysics a n d the r easoni ngfro m it ,  w ewil ln otu nd ers t and  the eth ic s.  Clas sica l I n dian  an d Ti betan  sources reco gni zedt heninth  chap teras  sign ifican t. Th eSubhāṣitasaṁgra ha,one of th e o nl y e xt ant I n dian t ext s t o quote  Śāntid e va,  d r a w sits quotes primari ly f ro m that c hapter (B en d all viii ).  Pr ajñā k a ramat i, Ś ā nt ideva'sextant Sa ns krit co mm entato r,  de vot es fa r  mor e spac e to itthant o any other ch a pter (even th o ug h th e  eig hth  chapter is  sli g htly  lon g er ).M ichae l Swe et no t es that Tibetan com me ntator s als o devoted muc h more spa c e to the n inth ch a pter than theother s. He clai m s that t his f act is e vidence t h a t the co mme nta tor s v i e we d the ninth c h a pter  t o be th e " intelle ctu alpin nac le " of theBCA ("Śā nt id ev a"  6) . I d o n't thin kthi sfac t iss uffici ent e vide nc ef orthat cl a im ; it m ay  j ustbeth ey de vote d  so  much s pace to t hen inth  c ha pter be cause they kn ew  it was so  m uch  harde r (as when  Chödrön promises a sep a rate bo okon it ). N everthele ss,  whatisi ndispu tableis th at  th e comme n t at ors  d id treat t h e  ni nth c ha pter  as a v aluable, significa n t a nd integral p ort iono f  t het ex t . F ro m  al i terary or philo logical pe rs p ec tive, we w i llun derstan d the B CA'sn inth ch apter bet ter if we  r ecog n i zethat its c laims ar e not a b i zarre id iosyn cra tic ad de ndu m tothe re s t o f the  text.  T his ar ticle  w ill show  how the ninth chapter' s clai ms fo llo w a patte rne sta blished i n ch apters tha t p rec ede i t:m etaph ysic a larg u ments  lea d  to ethic a lcon c l us ions. It is a n  in tegra l p o rtionof t he BCA, just as t h e classical co mmen t a tor s b e liev ed  it to be. The  pa pe r will hig hl ight what I  take to  b e  thefour a rgumen ts in t h e  B o dhicar yāva tār a that ex pli ci t ly deri ve  e t hicalconc lu sionsfrom 2 6 0 Le l e , The Metaphysic al Ba s i s ofŚ ānt ideva 's  Ethics meta physical p remises-onl y thelast  of w hich is  f eature d i nthe ninthc hapter. E ach o ne desc ri besa w ay inwhic h ordin arype opl e make am i st a ke  a b out  the  natu re  ofreality,a nd thismis t ake in
 for_determinism in_the sixth chapter, discussed_below, is_often_given the_same_treatment. Journal of_Buddhist Ethics 259_More generally, something of_great importance to_the_BCA is left out when its metaphysical sections are left out. Those difficult parts_contain_Śāntideva's own_reasoning_for_his ethical claims, his arguments._As this paper will demonstrates,_Śāntideva logically_deduces much of his ethics from this metaphysics._Without_understanding that metaphysics_and the reasoning from it, we will not understand_the ethics. Classical Indian and Tibetan_sources recognized the_ninth_chapter_as significant. The Subhāṣitasaṁgraha,_one of the only extant Indian_texts to quote Śāntideva, draws its_quotes primarily from that chapter (Bendall viii)._Prajñākaramati, Śāntideva's extant Sanskrit commentator, devotes_far more space to it_than to_any other chapter (even though_the eighth chapter_is slightly_longer). Michael Sweet_notes that Tibetan commentators also devoted_much more space_to the ninth chapter than the_others._He claims that_this_fact_is evidence_that the commentators_viewed_the ninth_chapter_to be the "intellectual pinnacle" of_the_BCA ("Śāntideva" 6). I don't think this_fact is sufficient evidence_for_that claim; it may_just be they devoted so_much space to the ninth chapter_because they_knew it_was so much harder (as when Chödrön promises a separate book_on it). Nevertheless, what is indisputable_is that the commentators_did treat_the_ninth chapter as_a_valuable, significant_and integral portion of the text. From_a literary_or philological perspective, we will understand_the BCA's ninth chapter_better_if we recognize that its claims_are not a bizarre idiosyncratic addendum_to the rest of the_text._This_article will show how the_ninth chapter's claims follow a pattern_established in chapters_that precede it: metaphysical arguments lead to_ethical_conclusions. It is an integral portion_of_the BCA, just as the classical_commentators_believed_it to be. The paper_will highlight what I take to_be the four arguments in the Bodhicaryāvatāra that explicitly_derive ethical conclusions_from 260 Lele, The Metaphysical_Basis_of_Śāntideva's Ethics metaphysical premises-only the last of which is featured_in the_ninth chapter. Each_one describes a way in which ordinary people make a_mistake about the nature of reality, and_this mistake in