 Metaphysical Basis of Śāntideva's Ethics1 Amod Lele2 Abstract Western Buddhists often believe and proclaim that metaphysical speculation is irrelevant to Buddhist ethics or practice. This view is problematic even with respect to early Buddhism, and cannot be sustained regarding later Indian Buddhists. In Śāntideva's famous Bodhicaryāvatāra, multiple claims about the nature of reality are premises for conclusions about how human beings should act; that is, metaphysics logically entails ethics for Śāntideva, as it does for many Western philosophers. This article explores four key arguments that Śāntideva makes from metaphysics to ethics: actions are determined by their causes, and therefore we should not get angry; the body is reducible to its component parts, and therefore we should 1 I presented an earlier version of this article to the Society for Asian and Comparative Philosophy at Asilomar, California in 2010. Thanks to Douglas Berger, Bret Davis and Stephen Tyman for the comments they offered there. 2 Boston University. Email: lele@bu.edu. 250 Lele, The Metaphysical Basis of Śāntideva's Ethics neither protect it nor lust after other bodies; the self is an illusion, and therefore we should be altruistic; all phenomena are empty, and therefore we should not be attached to them. The exploration of these arguments together shows us why metaphysical claims can matter a great deal for Buddhist ethics, practice and liberation. Introduction: Buddhist Metaphysics and Buddhist Ethics Among Western Buddhists, it is commonplace to claim that metaphysical speculation is irrelevant to Buddhism. A key text cited for this claim is the Shorter Māluṅkya Sutta in the Pāli Canon. The monk Māluṅkyāputta comes to think: These speculative views (diṭṭhigata) have been undeclared by the Blessed One, set aside and rejected by him, namely: 'the world is eternal' and 'the world is not eternal'; 'the world is finite' and 'the world is infinite'; 'the soul is the same as the body' and 'the soul is one thing and the body another'; and 'after death a Tathāgata exists' and 'after death a Tathāgata does not exist' and 'after death a Tathāgata both exists and does not exist' and 'after death a Tathā
Metaphysical Basis of Śāntideva's Ethics1 Amod Lele2 Abstract Western Buddhists often believe and proclaim that metaphysical speculation is irrelevant to Buddhist ethic or exercise. This view is problematic even with obedience to early Buddhism, and cannot be suffer regarding later Indian Buddhists. In Śāntideva's celebrated Bodhicaryāvatāra, multiple claims about the nature of reality are premises for decision about how human beings should act; that is, metaphysics logically fee-tail ethics for Śāntideva, as it does for many westerly philosophers. This article explores four cardinal arguments that Śāntideva cook from metaphysics to ethical motive: actions are determined by their causes, and consequently we should not get angry; the body is reducible to its part parts, and consequently we should 1 I presented an earlier version of this article to the Society for Asian and Comparative Philosophy at Asilomar, California in 2010. Thanks to Douglas Berger, Bret Davis and Stephen Tyman for the comments they offered there. 2 Boston University. Email: lele@bu.edu. 250 Lele, The Metaphysical Basis of Śāntideva's Ethics neither protect it nor lecherousness after other bodies; the self is an illusion, and therefore we should be altruistic; all phenomena are empty, and therefore we should not be bind to them. The exploration of these argument together shows us why metaphysical claims can matter a great deal for Buddhist ethic, exercise and dismissal. Introduction: Buddhist Metaphysics and Buddhist Ethics Among Western Buddhists, it is commonplace to claim that metaphysical speculation is irrelevant to Buddhism. A cardinal textbook cited for this claim is the Shorter Māluṅkya Sutta in the Pāli Canon. The monk Māluṅkyāputta comes to think: These speculative views (diṭṭhigata) have been undeclared by the Blessed One, set aside and rule out by him, namely:' the world is eternal' and' the world is not eternal';' the world is finite' and' the world is countless';' the soul is the same as the body' and' the soul is one thing and the body another'; and' after death a Tathāgata exists' and' after end a Tathāgata does not exist' and' after end a Tathāgata both exist and does not exist' and' after death a Tathā
 Mehaphysical Basis of Śāntidtva's Ethics1 Amod Lele2 Abvtract Western Buddhists often believe and peoclaum that metaphysical soeculatioj is irrwlevent to Buddhist xfhics ov pradbice. Chms view is probkematic evan with respecd go early Buddhism, and cannot be sustayned rebagding later Inqian Fuddgpsus. In Śāntideva's famous Bodhicaryāvafāra, muluiple claims about the nature of reality are prelises for conclusilns about hiw htnan beings sfould act; uhct is, metapgysics logically entails ethics for Śāutideva, as ut dofv for many Xesterg philosophevx. This articlr explores fouv key artuments that Śāntideva kakes from metaphyfics to edhncs: actions are deternibed bi thehr cxyser, ahd tgerefoge xe should nkt get angrt; the body is reducobjv to its compknent [awts, and therefore we should 1 I presenteg ah earlier version of thus article to the Soclety for Wsian and Comparative Philosophy at Asilomar, Calixornie kn 2010. Tmankr tl Douglas Berger, Bret Davis and Stephen Tyman rot nhe comments they offered thrrf. 2 Foston Univerrity. Emaim: lele@bu.edu. 250 Lele, Hhe Metwphysucal Basif of Śāntideva's Ethics neither pritect it nor oust after other bldies; the szlf is an iklusion, and therefore wz shoumd be altrulstic; all ohenomena are emoty, atd therefore we should not be attacied tp them. Ghe gxploraeion of thfse avcuments together sjows os why metaphysifal claims can matter a great dxel for Buddhixt etvics, praetice snd liberatiog. Introduction: Buddhift Megaphysics znd Budvhist Ethics Among Westert Buddhists, iv is commjnplqce ro claio that metaphysocal specllction is urrelevant to Buddmism. X key text cited fot this claim is thd Srogtec Māluṅhfa Sutta in dhe Oāli Vanon. The monk Māojṅkyāpitta comes to think: Dhess speculative viewx (qiṭṭhigata) have beqn undeclared by the Blessed Ont, set eside end rekecjed by him, namely: 'the world is sternal' ajd 'bhe world is got ctergal'; 'the woxld is finite' and 'the world is infinite'; 'vhe soul is the same as the body' and 'the spml is one thmng anq the bodf another'; and 'after eeath a Tathāgata txists' and 'after death z Tathācata foes not exist' and 'after death a Tathāgata both exists and does not exist' qnd 'afvew death a Tzthā
Metaphysical Basis of Śāntideva's Ethics1 Amod Lele2 Buddhists believe and that metaphysical speculation or This view is even with respect early Buddhism, and cannot be sustained later Indian Buddhists. In Śāntideva's famous Bodhicaryāvatāra, multiple claims about the nature of are premises for conclusions about how human beings should act; that is, metaphysics entails for as does for many Western philosophers. This article explores four key arguments that Śāntideva makes from metaphysics ethics: actions are determined by their causes, and we should not get the body is reducible to component and therefore should I an earlier version this article to the Society for Asian and Comparative Philosophy at Asilomar, California in 2010. Thanks to Berger, Bret Stephen Tyman the they there. 2 Boston lele@bu.edu. 250 Lele, The Metaphysical Basis neither protect it nor lust after other bodies; self is illusion, and therefore we should be all phenomena are empty, and therefore we should be attached to them. The exploration of these arguments together shows us why metaphysical claims a great deal for ethics, practice and Introduction: Metaphysics Buddhist Among Western it is commonplace to claim that metaphysical speculation is irrelevant to A key text cited for this claim is the Shorter in Pāli Canon. The Māluṅkyāputta comes to think: speculative (diṭṭhigata) have been undeclared Blessed set by namely: world is eternal' and world is not eternal'; 'the is finite' and 'the is the same as the body' and 'the is one thing and the body another'; 'after death a Tathāgata exists' and 'after death a Tathāgata does not and 'after Tathāgata both exists and does not exist' and death a Tathā
 Metaphysical Basis of ŚāntidEva's Ethics1 amod LEle2 absTrAct WEsteRn Buddhists oftEN belIeve and proclaim that metAphysIcAL speCUlAtion Is irrelEVaNT To BUdDhIst EtHIcS or prActIce. This View is probLemAtIc even with reSPeCt to early BUddHism, and cannoT be SustaiNeD reGArdinG laTer InDian BuDDhists. in ŚāntideVa'S Famous bOdhicarYĀVaTāra, Multiple claims aboUT tHE nature of realiTy are pReMIsES For ConClusions abOuT how hUMan beinGS sHOULd aCT; that is, metaphYsics logicaLLy eNtails EtHicS For ŚānTidevA, aS It dOes for many WEsteRn philosoPhers. THIs articLE explorEs four Key ArgUmenTS tHaT ŚāNtIDevA MaKes FRom MetaphysIcS tO ethiCs: acTIONS are DetErmiNed by Their causes, anD thErefORe wE shouLd not Get aNgRy; the Body is ReducIbLe to its componenT parTs, and therEfoRe We sHoUld 1 I pREsenteD an EarLier verSion of tHIs aRtICLE tO the Society for AsiaN aND coMparativE PhiloSOpHy AT AsilomaR, CAliFornIA In 2010. ThaNks tO doUglas BerGer, BreT daViS and StePhEn TymaN fOr tHe cOmmenTS theY offerEd there. 2 BOston uNiversity. Email: LEle@bu.edu. 250 Lele, THE METApHYsicAl BAsis of ŚāntiDeva'S ethiCs neIThEr pROtect It nor LuST aFTer other bodies; the seLf Is an ilLusioN, and therefore We should be ALTRuistic; aLl phENoMEna are empty, and ThereFore we shouLD not be atTacheD to them. THe exploraTIOn of thesE arGumEntS toGEThEr shows us why mETAphySiCal claiMs cAn matteR a gReaT deAl fOr buddhist eThics, praCtIcE aNd LibEratiON. IntroduCtIon: buDdhIst MeTAphysiCs and buddHiSt eThiCs Among wEsTERn BuDdHiSts, iT is CoMmonpLace TO clAim that MetaphysiCal SPecuLaTiOn is irrElevant to BuddHiSm. A key text CiTed For thiS CLaim is thE Shorter Māluṅkya Sutta in THe Pāli CAnoN. The mOnk MĀluṅkyāpuTta Comes tO thINk: ThesE specuLativE vIewS (DIṭṭhiGATa) HavE bEen undeclaRED by The BlEsSed ONe, set asIde and rejected by hiM, NamEly: 'the world is EteRnal' AND 'tHe wORlD Is nOt ETerNAL'; 'the world is finiTe' and 'the woRlD Is Infinite'; 'thE SouL iS the samE as the bOdy' anD 'The soul Is one thinG and the boDy AnotHER'; anD 'after deatH a TathāgAta exists' ANd 'aftER dEath a tatHāgata DoEs nOt exiSt' and 'aFTer Death A TathāGaTa both ExistS aNd does noT exist' and 'after death a TatHā
 Metaphysical Basis of Śān tideva's E thics 1 A mod  L ele2  Abs tract WesternB uddh ists often believe and  proc la i m th a tmetap hysical sp e c ula ti on  is  i r re levan t t o Buddh ist ethics  or  p ractice. Thi s  v iew is pro ble matic even w ith  respe ct  to early  Bu ddhis m, and cannot  be susta in e d rega r ding la t e rIndi an Buddhists. InŚ ān t ideva's famous  Bodhi ca r yā v a tār a,multiple c la ims a b out the na t u r e o f  reality arepremises fo r  co nclusi on s a b out ho w hum an bei ngs shouldact;  that is,  metap h ysics l o gically  entai lseth icsf or  Ś ānt id e va, as  it doe s for ma ny  W ester n ph i l o s ophe rs.  Thi s art icle explores  fo ur k e y a rgume nts t hatŚā ntide va mak es fr om  metaphysics to  eth ics: acti ons  a rede termi n ed bythe ircauses,  and th e ref or e w eshould not get ang ry ; th e body i s redu c ib le to its c om pon entp a rts,andt he refore w e shou l d1I prese nt ed anea rli erversi o n of  thisarticleto th e  Society for A s ian and Compa r at i v eP hilo sop hy at Asilo mar, Cali forn i ain2 010.Thank st oD ouglas Berger, Bret  D avis a nd St ephen Tyman f or the com m e n ts theyoffe r ed there. 2 Bosto n Uni versity. E m ail: lel e@bu. edu. 250  Lele, Th e Metaphys ica l B asi s o f Śā ntideva's Eth i c s ne it her pro tec t it no r l ust  af ter  o ther bodi es; these lf  i sanillus i on, andth ere fo rewe sh o uld be  altr uist ic ;a llphenome n aa r e em pt y,  and  th er efore  wes hou ld notbe attach edt o th em .The exp loration of t he se argumen ts  to gether s hows uswhy metaphysical claims can mat ter  a gr eatdeal forBud dhisteth i cs, pr actice  andli ber a t ion.I n tr odu ct ion: Buddh i s t M etaph ys icsand Bud dhist Ethics Among Wes tern Buddhist s,it i s co mmo n pl a ceto cla i m  that metaphysi cal specul at i on  is irrele v ant  t o Buddh ism. Akey t e xt cite d for thi s claim i stheS h ort er Māluṅky a Suttain the Pā l i Can o n.  Themon k Mālu ṅk yāp uttacomest o t hink:  These  s pecula tivevi ews (diṭ ṭhigata) have been unde clared  by t heBlessed O ne, set  aside an d re jected byhim , n amely : ' t he wo rldi sete r nal'and' the world is  no t et ernal'; 'th e w orl d isfin i te' an d 't he world is infin i te'; 'the soul  ist h e s ame as t he  body' and 'th e s ou l is one t hi ng and thebody ano th e r'; a nd 'af ter de ath a T a t hā g ata ex ists ' a nd 'after  de at h  a Tath āg at a  doesnotex ist' a nd 'af t er d e a th a Tathāgata b oth e x i sts a n d d oes n ot  exist' and'after dea th a Tathā
 Metaphysical_Basis of_Śāntideva's Ethics1 Amod Lele2_Abstract Western_Buddhists_often believe_and_proclaim that metaphysical_speculation is irrelevant_to Buddhist ethics or_practice. This view_is_problematic even with respect to early Buddhism, and cannot be sustained regarding later Indian_Buddhists._In Śāntideva's_famous_Bodhicaryāvatāra,_multiple claims about the nature_of reality are premises for_conclusions about_how human beings should act; that is, metaphysics_logically_entails ethics for_Śāntideva, as it does for many Western philosophers. This_article explores four key arguments that_Śāntideva makes from_metaphysics_to_ethics: actions are determined_by their causes, and therefore we_should not get angry; the body_is reducible to its component parts, and_therefore we should 1 I presented_an earlier version of this_article to_the Society for Asian and_Comparative Philosophy at_Asilomar, California_in 2010. Thanks_to Douglas Berger, Bret Davis and_Stephen Tyman for_the comments they offered there. 2_Boston_University. Email: lele@bu.edu._250_Lele,_The Metaphysical_Basis of Śāntideva's_Ethics_neither protect_it_nor lust after other bodies; the_self_is an illusion, and therefore we should_be altruistic; all phenomena_are_empty, and therefore we_should not be attached to_them. The exploration of these arguments_together shows_us why_metaphysical claims can matter a great deal for Buddhist ethics, practice_and liberation. Introduction: Buddhist Metaphysics and_Buddhist Ethics Among Western_Buddhists, it_is_commonplace to claim_that_metaphysical speculation_is irrelevant to Buddhism. A key text_cited for_this claim is the Shorter Māluṅkya_Sutta in the Pāli_Canon._The monk Māluṅkyāputta comes to think:_These speculative views (diṭṭhigata) have been_undeclared by the Blessed One,_set_aside_and rejected by him, namely:_'the world is eternal' and 'the_world is not_eternal'; 'the world is finite' and 'the_world_is infinite'; 'the soul is the_same_as the body' and 'the soul_is_one_thing and the body another';_and 'after death a Tathāgata exists'_and 'after death a Tathāgata does not exist' and_'after death a_Tathāgata both exists and does_not_exist'_and 'after death a Tathā