入菩薩行論=Bodhicaryavatara=Bodhisattvacharyavatara; 方法論=Methodology; 印度佛教=Indian Buddhism; 佛性=Buddhahood=Buddha-gotra=Buddha Nature=Buddha-dhatu; 佛教人物=Buddhist; 佛教文學=Buddhist Literature; 佛教倫理學=Buddhist Ethics; 佛教經典=Buddhist Scriptures=Sutra; 利他主義=Altruism; 空性; 寂天=Santideva; 菩薩=Bodhisattva; 開悟=證悟=Satori=Enlightenment; 慈悲心=Compassion=Metta=Loving Kindness=Maitri; 漢傳佛教=大乘佛教=北傳佛教=Mahayana Buddhism This is a study of compassion in the non-tantric literature of Indian Buddhism focused on whether it is correct
摘要
This is a study of compassion in the non-tantric literature of Indian Buddhism focused on whether it is correctly characterized as self-abnegating altruism. Because the meanings of concepts like karunā, anukampā, and maitrī overlap and dominant terms tend to subsume the meanings of others, this study works with a broad sense of compassion as empathetic sensitivity. It brings to light the strong presence of themes of interpretation that emphasize the circular complementarity of benefiting oneself and benefiting others. This pattern holds even in apparent examples of extreme self-sacrifice and places doubt on assessments of Indian Buddhist ethics as self-abnegating.
The methodology here is based on an argument that Buddhist sūtras are tapestries woven of threads drawn from a common stock of intertextual motifs and themes. It identifies key intertextual themes and then evaluates the range of their interpretive treatment from various philosophical perspectives.
The first chapter explores the general meaning, including the relation of passion to compassion, meditative techniques, powers and benefits, and the theme of svaparārtha. The second focuses on compassion as the motivation for the path. It shows strong continuities between mainstream and Mahāyāna Buddhism, in the double-edged aspirations of arhats and bodhisattvas to pursue personal development for the sake of others. It definitively documents that the bodhisattva vow can not be read as a renunciation of enlightenment. The third analyzes compassion and the realization of emptiness as a moment on the path, focusing on sources that direct the bodhisattva to skillfully postpone nirvāna by avoiding the realization of emptiness. Apparently advocating renunciation of enlightenment, they actually guide the practitioner to buddhahood through avoidance of arhat's nirvāna. The fourth examines the relationship of compassion to selflessness and emptiness, tracing the discussion of the ontological ālambana of karunā with a special focus on Prajñākaramati's commentary on the Bodhicaryāvatāra of Śāntideva. It concludes that even the highest compassion is based on conventional truth, but that this is a conventional wisdom informed by the realization of emptiness.
