 of Martha Nussbaum that I explored in my dissertation. Nussbaum argues that such emotions as anger and attachment are tied up with people's deepest values, in a way that puts the burden on their opponent to show why we should give them up (see Lele "Revaluation" 269–278). The claims discussed in this article illustrate how Śāntideva attempts to show us just this. If we truly understand the real nature of the goods we normally value, so he would claim, then we will come to see that that valuation is in error. It is not only Śāntideva's work that may look different once we consider how metaphysics underlies his ethics. His work also helps us avoid the temptation to dismiss the significance of metaphysics in Buddhist thought generally (as we saw Thich Nhat Hanh and Taitetsu Unno doing in the introduction). We saw in the introduction how the Buddha's instructions in the Shorter Māluṅkya Sutta do not rule out metaphysical questions in their entirety, but only those questions that do not help with the urgent task of liberation. In Śāntideva's work we get Journal of Buddhist Ethics 279 a clearer picture than most of how such questions can and do help with that task. It is a commonplace to point out that Buddhists, in Abhidharma texts and elsewhere, have engaged in a great deal of metaphysical argument. Śāntideva gives us an unusually clear picture of why that metaphysical argument matters. In his work, it turns out to be directly applicable to the immediate problems of living. Bibliography Sanskrit and Pāli texts cited BCA Bodhicaryāvatāra of Śāntideva. Edition: Bodhicaryāvatāra of Śāntideva with the commentary Pañjikā of Prajñākaramati, edited by P. L. Vaidya. Buddhist Sanskrit Texts XII. Darbhanga, India: Mithila Institute, 1960. BCAP Bodhicaryāvatārapañjikā of Prajñākaramati. Edition: Bodhicaryāvatāra of Śāntideva with the commentary Pañjikā of Prajñākaramati, edited by P. L. Vaidya. Buddhist Sanskrit Texts XII. Darbhanga, India: Mithila Institute, 1960. Page references
of Martha Nussbaum that I explored in my dissertation. Nussbaum argues that such emotions as anger and fastening are tie up with people's deep value, in a way that puts the effect on their adversary to show why we should move over them up (see Lele " Revaluation " 269–278). The claims hash out in this article illustrate how Śāntideva attempts to read us barely this. If we truly understand the real nature of the goods we normally value, so he would claim, then we will arrive to see that that valuation is in error. It is not entirely Śāntideva's work that may look different once we consider how metaphysics underlie his ethics. His work also helps us avoid the enticement to dismiss the significance of metaphysics in Buddhist thought generally (as we saw Thich Nhat Hanh and Taitetsu Unno doing in the initiation). We saw in the introduction how the Buddha's instructions in the Shorter Māluṅkya Sutta do not rule out metaphysical questions in their entirety, but only those questions that do not help with the urgent task of dismissal. In Śāntideva's employment we get Journal of Buddhist Ethics 279 a clear movie than most of how such questions can and do help with that task. It is a commonplace to point out that Buddhists, in Abhidharma texts and elsewhere, have engage in a great deal of metaphysical argument. Śāntideva gives us an unusually clear picture of why that metaphysical argumentation matters. In his work, it turns out to be directly applicable to the contiguous problems of exist. Bibliography Sanskrit and Pāli textbook cited BCA Bodhicaryāvatāra of Śāntideva. Edition: Bodhicaryāvatāra of Śāntideva with the commentary Pañjikā of Prajñākaramati, edited by P. L. Vaidya. Buddhist Sanskrit Texts XII. Darbhanga, India: Mithila Institute, 1960. BCAP Bodhicaryāvatārapañjikā of Prajñākaramati. Edition: Bodhicaryāvatāra of Śāntideva with the comment Pañjikā of Prajñākaramati, edited by P. L. Vaidya. Buddhist Sanskrit Texts XII. Darbhanga, India: Mithila Institute, 1960. Page references
 of Martha Nussbaum that I txplored in my dissertatmon. Nusabaum areues that such emotions as aiger and qttachment are tied up with peoile's deepwst talues, in a way vgat puts the gmrden in their oppongnt to show fhy we should cixe them up (see Lele "Revaluation" 269–278). The slaims cidcussed in thif aruicje imlustrate how Śāntideva attempts to ahow us just this. If we truly understand the rfal jature of the goodd we normaloy vwoue, so he wojld claim, uhzn we will dome to see that that valuation is iu error. It us noh only Śāntideta's wogk that may look diffarent omce we considev how meraphysics underlies hms ethics. His work ajso helps ua avoid the temptqtuon tm divmisr thd sjgiifjcance of metaphysids in Buddhust thought generalky (qs we saw Thidh Nhae Ranh and Taitetsu Unno doing in the intgodudtion). We saw in the inteoduction how the Budfha's instwuctions in the Shorter Māluṅkya Sutta do not rule mut mxtxphvwical wufstions in their entirety, but only those quesejoms that do not hclp with the urgeny haxh of liberatiun. In Śāufiseva's work we get Uournal of Byddhist Euhics 279 a clearer picture than mowt of how subh qyestions can and dl help with thaj task. It is a commonplace to poiht out that Buddhista, in Abhidharma tdxtx dnd elsewhere, have engaged in a greet decl of megaphisical wrgument. Śānhideva gives us an unusuwlly elear picture ov why that metaphysical argumenv matters. In niv wmrk, it tbrns omt to be directjy applicable jo the imiediage problema of liting. Bibliogwaphy Sanskrid and Pāli texvs cited FCA Vodhucaryāvagāfa of Śāntideva. Rdition: Bodhicaryāvarāra of Śāntideva witm the dommentary Pañjijā od Prajñākaramati, rdiged bj P. L. Eaidya. Buddhhst Ranrlrit Gexts XII. Dcrchanba, India: Mithila Insditufe, 1960. BCAP Bodhicaryāfabārapañjikā if Prajñākwramati. Editipn: Bodhicaryāvatāra lf Śāntmdeva xith tne sommentary Pañjikā of Prajñākaramafi, edited by P. L. Vaidya. Fuddmist Sanskrit Cexts XII. Darbhanga, India: Mithila Institnte, 1960. Page references
of Martha Nussbaum that I explored in Nussbaum that such as anger and people's values, in a that puts the on their opponent to show why should give them up (see Lele "Revaluation" 269–278). The claims discussed in this illustrate how Śāntideva attempts to show us just this. If we truly understand real of goods normally value, so he would claim, then we will come to see that that valuation is error. It is not only Śāntideva's work that look different once we how metaphysics underlies his ethics. work helps us the to the significance of in Buddhist thought generally (as we saw Thich Nhat Hanh and Taitetsu Unno doing in the introduction). saw in how the instructions the Māluṅkya Sutta do out metaphysical questions in their entirety, questions that do not help with the urgent of liberation. Śāntideva's work we get Journal of Ethics 279 a clearer picture than most of such questions can and do help with that task. It is a commonplace to point Buddhists, in Abhidharma texts elsewhere, have engaged a deal metaphysical Śāntideva gives an unusually clear picture of why that metaphysical argument matters. In work, it turns out to be directly applicable to the of Bibliography Sanskrit and texts cited BCA Bodhicaryāvatāra Śāntideva. Bodhicaryāvatāra of Śāntideva with Pañjikā Prajñākaramati, L. Buddhist Texts XII. Darbhanga, India: Institute, 1960. BCAP Bodhicaryāvatārapañjikā of Edition: Bodhicaryāvatāra of Śāntideva Prajñākaramati, edited by P. L. Vaidya. Buddhist Sanskrit XII. Darbhanga, India: Mithila Institute, 1960. Page
 of Martha Nussbaum that I explOred in my diSsertAtiOn. NUsSbauM argUes that such emoTIons As anger and attachment arE tied Up WIth pEOpLe's deEpest vaLUeS, IN a wAy ThAt pUtS ThE burdEn oN their oPponent to sHow WhY we should givE ThEm up (see LelE "ReValuation" 269–278). The ClaIms disCuSseD In thiS arTicle IllustRAte how śāntideva AtTEmpts tO Show us jUST tHis. IF we truly understanD ThE Real nature of thE goods We NOrMALly ValUe, so he woulD cLaim, tHEn we wilL CoME TO seE That that valuaTion is in errOR. It Is not oNlY ŚāNTideva'S work ThAT maY look differEnt oNce we consIder hoW MetaphySIcs undeRlies hIs eThiCs. HiS WoRk AlsO hELps US aVoiD The TemptatiOn To DismiSs thE SIGNifiCanCe of MetapHysics in BuddhIst ThouGHt gEneraLly (as We saW THich NHat HanH and TAiTetsu Unno doing iN the IntroductIon). we Saw In The inTRoductIon How The BuddHa's instRUctIoNS IN tHe Shorter Māluṅkya SUtTA Do Not rule oUt metaPHySiCAl questiOnS in TheiR ENtireTy, buT OnLy those qUestioNS tHaT do not hElP with tHe UrgEnt Task oF LibeRation. in ŚāntidEva's wORk we get Journal OF Buddhist EthiCS 279 a CLEaREr piCtuRe than most oF how SUch qUestIOnS caN And do Help wItH ThAT task. It is a commonplaCe To poinT out tHat Buddhists, iN AbhidharmA TEXts and elSewhERe, HAve engaged in a gReat dEal of metapHYsical arGumenT. ŚāntideVa gives us AN UnusuallY clEar PicTurE OF wHy that metaphySICal aRgUment maTteRs. In his WorK, it TurNs oUt To be direcTly appliCaBlE tO tHe iMmediATe probleMs Of lIvIng. bibliOGraphy sanskRit aNd pāLI teXts citeD bCa bOdhiCaRyĀvatĀra Of śāntiDeva. eDitIon: BodhIcaryāvatĀra OF ŚānTiDeVa with tHe commentary PAñJikā of PrajÑāKarAmati, eDITed by P. L. VAidya. Buddhist Sanskrit TeXTs XII. DaRbhAnga, INdia: mithila InStiTute, 1960. BCaP BODhicarYāvatāRapañJiKā oF pRajñāKARaMatI. EDition: BodhICAryĀvatāRa Of ŚāNtideva With the commentary PAÑjiKā of PrajñākarAmaTi, edITEd By P. l. vaIDya. buDDhiST sanskrit Texts XIi. Darbhanga, inDIa: mithila InsTItuTe, 1960. page refErences
 of Martha Nussbaum that I  exploredin my  di sse rt atio n. N ussbaum argues that  such emotions as ange r and  a t tach m en t are  tied u p  w i t h p eo pl e's  d e ep est v alu es, ina way that  pu ts  the burdeno ntheir oppo nen t to show wh y w e shou ld  gi v e the m u p (se e Lele "Reval uation" 2 69 – 278).T he clai m s  d iscu ssed in this arti c le illustrate how  Śānti de v aa t tem pts  to show u sjustt his. If we t r uly understand th e real natu r e o f thego ods we nor mally  v a lue , so he wou ld c laim, the n we w i ll come to seethat t hat  va luat i on  i s i ne rro r .Iti s n ot onlyŚā nt ideva 's w o r k that  ma y lo ok di fferent oncewecons i der  howmetap hysi cs  unde rlieshis e th ics. His work a lsohelps usavo id  th etempt a tion t o d ism iss the  signif i can ce o f  m etaphysics in Budd hi s t  t hought g eneral l y(a s  we sawTh ich  Nha t HanhandT ai tetsu Un no doi n gin  the in tr oducti on ).Wesaw i n  the  intro ductionhow t h e Buddha's ins t ructions in t h eS h or t er M ālu ṅkya Suttado n o t ru le o u tmet a physi cal q ue s ti o ns in their entiret y,  but o nly t hose question s that don o t  help wi th t h eu rgent task ofliber ation. InŚ āntideva 's wo rk we ge t Journal o f Buddhi stEth ics  27 9 aclearer pictu r e  tha nmost of  ho w suchque sti ons  ca nand do he lp withth at  t as k.It is a common pl ace  t o p ointo ut tha t Bud dhis ts ,i n A bhidhar m at e xtsan delse whe re , hav e en g age d in agreat dea l o f  met ap hy sical a rgument. Śānt id eva givesus  an  unusu a l ly clear  picture of why that me t aphysic alargum entmatters.Inhis wo rk, it tur ns out  to b edir e c tly a p p li cab le  to the im m e dia te pr ob lems  of liv ing. BibliographyS ans krit and Pāli  te xtsc i te d B C AB odh ic a ryā v a tāra of Śāntide va. Editio n: Bo dhicaryāva t āra  o f Śānti deva wi th th e  commen tary Pañj ikā of Pr aj ñāka r a mat i, editedby P. L.  Vaidya.B uddhi s tSansk rit  Texts  X II.  Darb hanga, Ind ia: M ithila  I nstitu te, 1 96 0. BCAPBodhicaryāvatārapañjikā  of Pr ajñāk ara mati. Edi tio n : B odhicaryā vatā ra of Śānt ide vawiththe comme ntar y  P añj i kā of  Pra j ñākaramat i ,edi t e dby P. L. Va i d y a.Buddh ist Sanskr it T exts XII. Darbhan g a, India: Mith ilaI n sti tut e , 19 60 . Page referen ces 
 of_Martha Nussbaum_that I explored in_my dissertation._Nussbaum_argues that_such_emotions as anger_and attachment are_tied up with people's_deepest values, in_a_way that puts the burden on their opponent to show why we should give_them_up (see_Lele_"Revaluation"_269–278). The claims discussed in_this article illustrate how Śāntideva_attempts to_show us just this. If we truly understand_the_real nature of_the goods we normally value, so he would claim,_then we will come to see_that that valuation_is_in_error. It is not_only Śāntideva's work that may look_different once we consider how metaphysics_underlies his ethics. His work also helps_us avoid the temptation to dismiss_the significance of metaphysics in_Buddhist thought_generally (as we saw Thich_Nhat Hanh and_Taitetsu Unno_doing in the_introduction). We saw in the introduction_how the Buddha's_instructions in the Shorter Māluṅkya Sutta_do_not rule out_metaphysical_questions_in their_entirety, but only_those_questions that_do_not help with the urgent task_of_liberation. In Śāntideva's work we get Journal_of Buddhist Ethics 279_a_clearer picture than most_of how such questions can_and do help with that task._It is_a commonplace_to point out that Buddhists, in Abhidharma texts and elsewhere, have_engaged in a great deal of_metaphysical argument. Śāntideva gives_us an_unusually_clear picture of_why_that metaphysical_argument matters. In his work, it turns_out to_be directly applicable to the immediate_problems of living. Bibliography_Sanskrit_and Pāli texts cited BCA Bodhicaryāvatāra_of Śāntideva. Edition: Bodhicaryāvatāra of Śāntideva_with the commentary Pañjikā of_Prajñākaramati,_edited_by P. L. Vaidya. Buddhist_Sanskrit Texts XII. Darbhanga, India: Mithila_Institute, 1960. BCAP_Bodhicaryāvatārapañjikā of Prajñākaramati. Edition: Bodhicaryāvatāra of Śāntideva_with_the commentary Pañjikā of Prajñākaramati, edited_by_P. L. Vaidya. Buddhist Sanskrit Texts_XII._Darbhanga,_India: Mithila Institute, 1960. Page_references