Shantideva
Shantideva (from Shanti: inner peace and Deva ; Sanskrit : Śāntideva; birth name: Shantivarman ; also: Bhusuku ; Tibetan also: zhi ba lha ; 7th / 8th century ), according to Buddhist tradition, was a king's son from South India who lived in the first half lived in the eighth century and became a monk in the Nalanda monastery .
Shantideva holds u. a. as the author of the two works “Bodhicharyavatara” ( entry into the path of enlightenment ) and “Shikshasamuccaya” ( collection of rules ), which thematize the lifestyle and ethics of a Bodhisattva . The Bodhicharyavatara in particular is one of the "classics" of Mahayana Buddhism.
Origin and meaning
According to tradition, Shantideva was born in Saurastra - north of Bodhgaya - the son of King Kussalavarman and Queen Vajrayogini . On the one hand, he is considered to be the first king of the Bengali Deva dynasty (approx. 750 - 850), who ruled in Samatata and whose capital was Devaparvata , and on the other hand, as a Buddhist master who stands completely beyond karma and kleshas , is immortal and belongs to the " 84 Mahasiddhas ”. In Tibetan Buddhism it is taught that he has attained realization through tantric ( Vajrayana ) practice on Manjushri and that a disciple who turns to Shantideva with confidence can still be looked after by him today. As a Buddhist Acharya , Shantideva was taught according to tradition in the "five great areas of knowledge" - Vinaya , Prajnaparamita , Abhidharma , Madhyamaka and Pramana (cf. Nyaya ). He is said to have dedicated himself particularly to the care of the vulnerable and the poor. A well-known quote from the "Bodhicharyavatara" is:
“For those who are looking for an island, I am an island, for those who need light, I am a light, for those who need a couch, I am a bed, and for all who want a servant, I am you servants! "
There are many hagiographic legends about Shantideva's life , in which he converts other people to Buddhism mostly by demonstrating “special abilities” (Sanskrit: Siddhi ). Independently of this, the importance of the “Bodhicharyavatara” in the cultural and historical context of Indian literature can hardly be rated highly enough. It became one of the most important texts in Mahayana literature that was and is of the utmost importance to practicing Buddhists. It can be said that among all the religious scriptures in the tradition of Mahayana Buddhism that outline the path of development of a Bodhisattva, Shantideva's “Entering the Path of Enlightenment” and Nagarjuna's “Precious Wreath” are the two basic texts. For scholars and philosophers, the ninth chapter (Wisdom; Sanskrit: Prajna ) marks an important contribution to the development of the Buddhist philosophy of the "Middle Way" (Sanskrit: Madhyamaka ). To this day, the tenth and final chapter ( dedication ) is regarded as a particularly glowing expression of deeply religious feelings in the literature of Mahayana Buddhism. The last verse of the tenth chapter reads:
“To him, through whose goodness my spirit gives birth to only good things: Manjushri I show veneration. You, through whose goodness my qualities unfold: I also show my admiration to these spiritual teachers. "
Life
childhood
At the age of six, Shantideva met a yogi who initiated him into the meditation practice of the yidam Manjushri. Usually every family at that time and region had a " house saint " and in the Shantidevas family this was Manjushri - also known as the bodhisattva of knowledge and learning for generations . As a result of the meditation practice, Shantideva had visions of Manjushri and is said to have been able to receive teachings directly from him. Later Shantideva is said to have carried out a special Manjushri practice with Master Ashvagosh for 12 years, as well as having received the explanations of the 3 baskets and attained realization.
Enthronement
The evening before Shantideva's enthronement was traditionally hot water should be poured over his head. When he complained about this, his mother replied that as king he had to punish many people and that he would then have to suffer the resulting negative consequences in the realms of hell (see also six realms of being ). That night Shantideva appeared in a dream to Manjushri. He touched his head and told him that this was his throne and not Shantideva's throne. The next day Shantideva is said to have left life as a king's son behind.
Origin of the Bodhicharyavatara
"I have nothing to say that has not been said before,
And I have no talent for writing verse.
And although I don't even think about helping others,
I wrote this to accustom my own mind."
One of the most famous legends about Shantideva's life is the story of the origin of the “Bodhicharyavatara” in Nalanda.
After Shantideva long outside the ordinary society lived, he was of Shinadeva as Bhikshu added to Nalanda, where he from the other bhikshus as a kind of good-for-nothing was seen only slept and ate, and to do the also in the works for the monastery were not involved. As a result, he aroused great displeasure in his community , which had no idea of his inner qualities, as he had not shown them. To vent her anger and to humiliate him, Shantideva was asked to give official Dharma teachings after the New Year , in the expectation that he would not be able to do so.
According to legend, the wind came up the evening before the lecture , which cleaned everything. Shantideva is said to have recited the previously unknown text of the "Bodhicharyavatara" off the cuff.
When he came to the 9th chapter on wisdom , legend has it that he ascended to heaven while teaching the congregation of monks.
With the 10th chapter dedication , he is said to have disappeared from view, and one could only hear his voice.
Then Shantideva left Nalanda. Although he had not returned to Nalanda, he had resolved discrepancies in his teaching by referring to documents he had left in his room above the door beam in Nalanda.
I have thoroughly written “The Lifestyle for Enlightenment”. Thanks to this good deed, may all beings lead their lives to enlightenment. "
More legends
"As long as the immeasurable space lasts
and as long as sentient beings are still there,
may I also persevere in
order to reduce the misery of the world."
- When an area in southern India was terrorized by bandits who burned and robbed villages, Shantideva is said to have been able to manifest a magical mock army. This impressed the bandits so much that they became Buddhists.
- In the western part of Magada , Shantideva is said to have provided a single bowl of rice to a group of 500 or 5000 rishis , who were dependent on alms and were threatened with hunger one day. Then everyone converted to Buddhism.
- When a drought and famine raged in Magada , Shantideva is said to have multiplied the grain by virtue of his blessing so that everyone had something to eat. The people then converted to Buddhism.
- After Shantideva became minister and bodyguard to the King of Madaga , other ministers grudged him this position. They claimed that Shantideva could not protect the king because he only had a wooden sword. The king then demanded that everyone show their swords. However, Shantideva refused. The king insisted on seeing the sword, to which Shantideva consented, provided that only the king could see the sword. When they were alone, Shantideva asked the king to protect his right eye with his hand. Thereupon he drew his sword: the wisdom sword of Manjushri . The king's left eye was blinded . The king now apologized to Shantideva and was healed.
- In the course of a dispute over which religion should be practiced in the kingdom, Shantideva entered a philosophical contest against the Hindu master Shankadeva. Shankadeva should manifest a mandala of Ishvara through his magical abilities , Shantideva should try to destroy it. According to legend, Shankadeva created the mandala by moving in space because he could fly . Shantideva is said to have put himself into a certain samadhi , which caused him to generate wind and thus destroyed the mandala. Then Shankadeva became a student of Shantideva.
Works
- Shantideva, Ernst Steinkellner (transl.): Entry into life to enlightenment . Diederich's Yellow Series, Munich 1997, ISBN 3-424-00694-7
- Shantideva, Diego Hangartner (transl.): Instructions on the path to happiness. Bodhicaryavatara . OW Barth bei Scherz, 2005, ISBN 978-3502611400
- Shantideva, Richard Schmidt (transl.): Instructions for living as a Bodhisattva. Bodhicaryavatara. Angkor Verlag, Frankfurt 2005, ISBN 3-936018-34-0 PDF
- Shantideva, Jobst Koss (translator): The lifestyle in the spirit of enlightenment. The Bodhisattvacharyavatara . Theseus, 2004, ISBN 3-89620-225-1
- Śāntideva, Cecil Bendall and WHD Rouse (trans): Śikshā-samuccaya: a compendium of Buddhist doctrine / compiled by Śāntideva chiefly from earlier Mahāyāna Sūtras. London: Murray, 1922 digitized
- LD Barnett (trans): "The Path of light rendered for the first time into Engl. From the Bodhicharyāvatāra of Śānti-Deva: a manual of Mahā-yāna Buddhism, New York, Dutton, 1909 digitized
literature
- Dalai Lama : But what is happiness? Questions to the Dalai Lama . Fischer, Frankfurt 2003, ISBN 3-596-16085-5 (comments on the Bodhicaryavatara of the 14th Dalai Lama)
- Pema Chödrön , Michael Schaefer (translator): It is never too late: A current travel guide for the Bodhisattva's path . Arbor-Verlag, Freiamt 2007, ISBN 978-3-936855-37-1 (comments on the Bodhicaryavatara by Pema Chödrön)
- David Michie: 1 x enlightenment daily. Shantideva's path to happiness. Wilhelm Goldmann, Munich 2013, ISBN 978-3-442-22029-8 .
Web links
- Literature by and about Shantideva in the catalog of the German National Library
- Amod Lele: Śāntideva. In: Internet Encyclopedia of Philosophy .
- himalayanart.org: Indian Scholar: Shantideva
Individual evidence
- ↑ tbrc.org: shantideva
- ↑ banglapedia: Deva Dynasty
- ↑ yoniversum.nl: Names of the 84 Mahasiddhas ( page no longer available , search in web archives ) Info: The link was automatically marked as defective. Please check the link according to the instructions and then remove this notice.
- ↑ a b c Shantideva, Jobst Koss (trans.): The way of life in the spirit of enlightenment. The Bodhisattvacharyavatara . Theseus, 2004, ISBN 3-89620-225-1
- ↑ a b Geshe Thubten Jinpa: Patience - the great challenge . In: Dalai Lama: But what is happiness? Questions to the Dalai Lama . Fischer, Frankfurt 2003, ISBN 3-596-16085-5 , p. 14
- ↑ cf. Ashvagosha
- ↑ StudyBuddhism.com: Entering the Behavior of a Bodhisattva - Shantideva
- ↑ According to Khenpo Chödrag Rinpoche, this is a key instruction from Shantideva regarding Buddhist practice that should not be turned outside. Which yidam someone practices or which mantras he or she recites, etc., should not just be talked about ( karma-kagyu.at: Lecture by Khenpo Chödrag Rinpoche 31 May-3 June 2001 in Vienna on Bodhicarya-Avatar Introduction + Part 1 Chapter: 17-20 ( page no longer available , search in web archives ) Info: The link was automatically marked as defective. Please check the link according to the instructions and then remove this notice. )
- ↑ or according to Lama Djangchub in spiritual heights
- ↑ or according to Lama Djangchub the mental capacity of the monks present
- ↑ Shantideva: Entering the Path to Awakening . In: Dalai Lama: But what is happiness? Questions to the Dalai Lama . P. 15
- ↑ Vollmer, Wilhelm: Dictionary of Mythology. Stuttgart 1874, p. 318: Magada at zeno.org (see Magadha )
| personal data | |
|---|---|
| SURNAME | Shantideva |
| BRIEF DESCRIPTION | Indian prince |
| DATE OF BIRTH | 7th century or 8th century |
| DATE OF DEATH | 8th century |