The History of Buddhist Thought c23.32

c23.32

Śāntideva has been called the Thomas à Kempis of Buddhism. He was evidently a character who had a true vocation for the bodhisattva’s ideal—the saving of all creatures. He might, like Abou ben Adhem, have said, “write me as one who loves his fellow-men.” His *Śikṣāsamuccaya* (collection of the rules of instruction) is a poem of twenty-seven verses, to which he has added a long commentary consisting chiefly of extracts from the Mahāyāna Scriptures. It is a book of moral rules for the bodhisattva who has made the vow and is beginning the training, and it forms a bodhisattva Vinaya, as it calls itself. He begins by emphasizing the importance of the thought of winning enlightenment. It is more important even than true doctrine, for the bodhisattva can still develop the qualities of a Buddha. All beings like himself shun dangers and pain, and there is no reason why he should preserve himself rather than others. He should make his vow of moral restraint in the presence of a Buddha or spiritual teacher, for in thinking of them he will be the less likely to break it. He must avoid evil ways, evil and frivolous company, and the special sins that beset the bodhisattva when he begins his career (*ādikarmika*). Of these there are eight: (1) discouraging hearers by preaching the doctrine in a way unsuited to their disposition, (2) persuading them to follow the Career of disciples or Pratyekabuddhas on the ground that the Perfections are too high for them, (3) teaching that the study of Mahāyāna makes it unnecessary to keep the Prātimoksha or the moral rules, (4) disparaging the Career of disciples, (5) speaking grudgingly of others and exalting oneself, (6) boasting of one’s attainments for the sake of gain and glory, (7) when in the state of a king’s priest or minister robbing and injuring the Order, (8) when in the state of a king causing corruption amongst the monks.