Śāntarakṣita

Śāntarakṣita (Sanskrit: शान्तरक्षित; Tibetan: ཞི ་བ་འཚོ , Wylie: zhi

Śāntarakṣita
ba tsho,[3] 725–788),[4] whose name translates into English as
"protected by the One who is at peace"[5] was an important and
influential Indian Buddhist philosopher, particularly for the Tibetan
Buddhist tradition.[6] Śāntarakṣita was a philosopher of the
Madhyamaka school who studied at Nalanda monastery under
Jñānagarbha, and became the founder of Samye, the first Buddhist
monastery in Tibet.

Śāntarakṣita defended a synthetic philosophy which combined

Madhyamaka, Yogācāra and the logico-epistemology of
Dharmakirti into a novel Madhyamaka philosophical system.[6]
This philosophical approach is known as Yogācāra-Mādhyamika
or Yogācāra-Svatantrika-Mādhyamika in Tibetan Buddhism.[7][6]
Unlike other Madhyamaka philosophers, Śāntarakṣita accepted
Yogācāra doctrines like mind-only (cittamatra) and self-reflective
awareness (svasamvedana), but only on the level of conventional
truth.[8][9] According to James Blumenthal, this synthesis is the
final major development in Indian Buddhist philosophy before the 19th-century painting depicting
disappearance of Buddhism from India (c. 12-13th centuries).[9] biographical episodes from the life
of Shantarakshita
Biography Personal
Born Kingdom of Zahor
There are few historical records of Śāntarakṣita, with most (eastern India)[1][2]
available material being from hagiographic sources. Some of his
history is detailed in a 19th-century commentary by Jamgon Ju Religion
Mahayana Buddhism
Mipham Gyatso drawn from sources like the Blue Annals, Buton Occupation Translator,
and Taranatha. According to Ju Mipham, Śāntarakṣita was the son Philosopher, Abbot
of the king of Zahor (in east India around the modern day states of
Bihar and Bengal). Tibetan sources refer to him, Jñānagarbha and
Kamalasila as rang rgyud shar gsum meaning the "three eastern
Svātantrikas".[10][11]

Most sources contain little information about his life in India, as

such all that can be known is that he was an Indian monk in the
Mulasarvastivada lineage in the Pala Empire. Tibetan sources also
state he studied under Jñānagarbha, and eventually became the head Asia in 800 CE, showing the Pala
of Nalanda University after mastering all branches of Dynasty in north India, patrons of
learning.[7][12] Nalanda University as well as the
Tibetan Empire
He was first invited to Tibet by king Trisong Detsen (c. 742–797) to
help establish Buddhism there and his first trip to Tibet can be dated
to 763.[7] However, according to Tibetan sources like the Blue Annals, his first trip was unsuccessful and
due to the activities of certain local spirits, he was forced to leave.[13] He then spent six years in Nepal
before returning to Tibet.[7]

Tibetan sources then state that Śāntarakṣita later returned along with a tantric adept called Padmasambhava
who performed the necessary magical rites to appease the unhappy spirits and to allow for the establishment
of the first Buddhist monastery in Tibet. Once this was done, Śāntarakṣita oversaw the construction of
Samye monastery (meaning: "the Inconceivable", Skt. acintya) starting in 775 CE on the model of the
Indian monastery of Uddaṇḍapura.[7][14]

He then ordained the first seven Tibetan Buddhist monastics there with the aid of twelve Indian monks
(circa 779).[7] He stayed at Samye as the abbot (upadhyaya) for the rest of his life (thirteen years after
completion). At Samye, Śāntarakṣita established a Buddhist monastic curriculum based on the Indian
model.[7] He also oversaw the translation of Buddhist scriptures into Tibetan. During this period, various
other Indian scholars came to Tibet to work on translation, including Vimalamitra, Buddhaguhya,
Śāntigarbha and Viśuddhasiṃha.[14] Tibetan sources state that he died suddenly in an accident after being
kicked by a horse.[14]

Philosophy and teachings

According to Tibetan sources, Śāntarakṣita and his students initially
focused on teaching the 'ten good actions' (Sanskrit:
daśakuśalakarmapatha), the six paramitas (transcendent virtues), a
summary of the Mahāyāna and 'the chain of dependent origination'
(pratītyasamutpāda).[15][16]

Tibetan sources indicate that he and his student Kamalaśīla mainly

taught a gradual path to Buddhahood (most thoroughly outlined in
the Bhāvanākrama of Kamalaśīla).[16][13] Ju Mipham writes that Śāntarakṣita, a.k.a. "Khenchen
when he came to Tibet, "he set forth the ten good virtues, the Bodhisattva", at Guru Lhakhang
eighteen dhatus, and the twelve fold chain of dependent Monastery, Bouddhanath
arising."[17]

Śāntarakṣita is best known for his syncretic interpretation of Madhyamaka philosophy which also makes
use of Yogācāra and Dharmakirtian epistemology. His Madhyamaka view is most clearly outlined in his
Madhyamakālaṃkāra (The Ornament of the Middle Way) and his own commentary on that text, the
Madhyamakālaṃkāravṛtti (The Auto-Commentary on The Ornament of the Middle Way).[6] Śāntarakṣita
is not the first Buddhist thinker to attempt a synthesis of Madhyamaka thought with Yogācāra. Though
Śāntarakṣita is often regarded as the leading exponent of this approach, earlier figures such as Vimuktisena,
Srigupta and Śāntarakṣita's teacher Jñānagarbha had already written from a similar syncretic
perspective.[18]

Like other Indian Madhyamaka thinkers, Śāntarakṣita explains the ontological status of phenomena
through the use of the doctrine of the "two truths": the ultimate (paramārtha) and the conventional
(saṃvṛti). While in an ultimate or absolute sense, all phenomena as seen by Madhyamaka as being
"empty" (shunya) of essence or inherent nature (svabhāva), they can be said to have some kind of
conventional, nominal or provisional existence.[6] James Blumenthal summarizes Śāntarakṣita's syncretic
view thus: "Śāntarakṣita advocates a Madhyamaka perspective when describing ultimate truths, and a
Yogācāra perspective when describing conventional truths."[19]
According to Blumenthal, Śāntarakṣita's thought also emphasized the importance of studying the "lower"
Buddhist schools. These lesser views were "seen as integral stepping stones on the ascent to his
presentation of what he considered to be the ultimately correct view of Madhyamaka". This way of using a
doxographic hierarchy to present Buddhist philosophy remains influential in Tibetan Buddhist thought.[9]

Ultimate Truth and neither-one-nor-many

Like other Madhyamaka thinkers, Śāntarakṣita sees the ultimate truth as being the emptiness of all
phenomena (i.e., their lack of inherent existence or essence). He makes use of the "neither-one-nor-many
argument" in his Madhyamakālaṃkāra as a way to argue for emptiness. The basic position is outlined by
the following stanza:[6]

These entities, as asserted by our own [Buddhist schools] and other [non-Buddhist schools],
have no inherent nature at all because in reality they have neither a singular nor manifold
nature, like a reflected image.[20]

The main idea in his argument is that any given phenomenon (i.e. dharma), cannot be said to have an
inherent nature or essence (i.e. svabhāva), because such a nature cannot be proven to exist either as a
singular nature (ekasvabhāva) or as a multiplicity of natures (anekasvabhāva).[6][21]

In the Madhyamakālaṃkāra, Śāntarakṣita analyses all the different phenomena posited by Buddhist and
non-Buddhist schools through the neither-one-nor-many schema, proving that they cannot be shown to
exist as a single thing or as a manifold collection of many phenomena. Śāntarakṣita usually begins by
looking at any phenomenon that is asserted by his interlocutor as having a truly singular nature and then
showing how it cannot actually be singular.[6]

For example, when analyzing the Sāṃkhya school's doctrine of a Fundamental Nature (Prakṛti, the
permanent, un-caused absolute cause of everything), Śāntarakṣita states that this permanent and
fundamental nature cannot be truly singular because it "contributes to the production of successive effects."
Since "each successive effect is distinct", then this fundamental nature which is contributing to all these
different effects arising at different times is not really singular.[6]

After critiquing the non-Buddhist ideas, Śāntarakṣita turns his arguments against Buddhist ideas, such as
the theory of svabhāva, the theory of atoms (paramanu), the theory of the person (pudgala), theories
regarding space (akasa) and nirvana.[22] He also critiques the Sautrantika and Yogacara Buddhists who
held that consciousness (vijñāna) is truly singular and yet knows a variety of objects.[6] In his analysis of
consciousness, Śāntarakṣita concludes that it is just like other entities in the sense that it can be neither
unitary nor multiple. Therefore, he (like other Madhyamikas) refuses to assign any ultimate reality to
consciousness and sees it as empty of any inherent nature.[23] Furthermore, he also critiques the Yogacara
theory of the three natures.[23]

Śāntarakṣita then turns to a critique of the idea that there is a truly manifold nature in phenomena.
Śāntarakṣita's main argument here is that any manifold nature or essence would depend on an aggregation
of singular essences. But since singular essences have been proven to be irrational, then there can also be
no manifold essence. Because of this, phenomena cannot have any inherent nature or essence at all, since
the very idea of such a thing is irrational.[6]

The Conventional
All Madhyamikas agree on an anti-essentialist view which rejects all permanent essences, inherent natures,
or true existence. However, they do not all agree on conventional truth, that is, the best way of describing
how it is that phenomena "exist" in a relative sense. In his Madhyamakālaṃkāra, Śāntarakṣita argues that
phenomena which are "characterized only by conventionality" are those phenomena that "are generated
and disintegrate and those that have the ability to function."[6]

According to Blumenthal, the main criteria for conventional entities given by Śāntarakṣita in his
Madhyamakālaṃkāra and its commentary are the following:[6]

1. that which is known by a mind,

2. that which has the ability to function (i.e., that it is causally efficacious),
3. that which is impermanent, and
4. that which is unable to withstand analysis which searches for an ultimate nature or essence
in entities.

Furthermore, causal efficacy and impermanence are qualities that conventional truths have due to the fact
that they are dependently originated, that is, they arise due to causes and conditions which are themselves
impermanent (and so on).[6] Also, conventional truths are described by Śāntarakṣita as being known by
conceptual thought and designated based on worldly custom.[6]

One important element of Śāntarakṣita's presentation of conventional truth is that he also incorporates
certain views from the Yogācāra school, mainly the idea that conventional phenomena are just
consciousness as well as the concept of self-cognizing consciousness or reflexive awareness
(svasamvedana).[24] The Madhyamakālaṃkāra argues in favor of the Yogācāra position on a conventional
level and states that "that which is cause and result is mere consciousness only".[6] Thus, Śāntarakṣita
incorporates the Yogācāra school's analysis into his Madhyamaka framework as a useful way of
understanding conventional reality and as a stepping stone to the highest view of emptiness of all
phenomena.[6]

Works
Around 11 works may have been written by Śāntarakṣita, some survive in Tibetan translation and others in
Sanskrit. Some of his texts survive in Jain libraries, showing that he was a figure that was taken seriously
even by some of his non-Buddhist opponents.[6]

His main known works include:[7]

*Aṣṭatathāgatastotra (D 1166/ P 2055), a short praise.

*Śrīva-jradharasaṅgītibhagavatstotraṭīkā (D 1163/ P 2052), a short praise.
Tattvasiddhi (D 39a1/ P 42a8), a philosophical defense of tantra, the authorship is doubtful.
Saṅvaraviṃśakavṛtti (D 4082/ P 5583), focuses on the training and practice of a bodhisattva
and is actually a commentary on Candragomin's Bodhisattvasaṃvaraviṃśaka. It is also
related to the Bodhisattvabhumi.
Satyadvayavibhaṅgapañjikā (D 3883/ P 5283), an extensive commentary on Jñānagarbha's
Satyadvayavibhaṅga. The authorship has been questioned by various scholars, including
some Tibetans like Tsongkhapa and Taranatha.
Paramārthaviniścaya, now lost.
Vādanyāyaṭīkā vipañcitārthā (D 4239/ P 5725), a commentary on Dharmakīrti's Vādanyāya.
Tattvasaṅgraha, a massive polemical compendium of Indian philosophy covering Buddhist
and non-Buddhist views. There is also a commentary on this text by Kamalaśīla.
 Madhyamakālaṅkāra and its autocommentary, the Madhyamakālaṅkāravṛtti. This is his
main exposition of his synthetic Madhyamaka views. Kamalaśīla also composed a
commentary to this text, the Madhyamakālaṅkārapañjikā.

Tattvasa ṅgraha

Śāntarakṣita's Tattvasaṅgraha (Compendium on Reality/Truth) is a huge and encyclopaedic treatment

(over 3,600 verses distributed into 26 chapters) of the major Indian philosophic views of the time. In this
text, the author outlines the views of the numerous non-Buddhist Indian traditions of his time.[7]

Unlike previous Madhyamaka texts which were organized around Buddhist categories to be refuted and
discussed, the Tattvasaṅgraha is mainly organized around refuting non-Buddhist views which were
becoming increasingly sophisticated and prominent during Śāntarakṣita's era (though space is also saved
for certain Buddhist views as well, like pudgalavada i.e. "personalism").[25] In this text, Śāntarakṣita
explains and then refutes many non-Buddhist views systematically, including Sāṅkhya's primordial matter
Nyāya's creator god (Īśvara) and six different theories on the self (ātman).[7] He also defends the Buddhist
doctrine of momentariness, rejects the Vaiśeṣika ontological categories, discusses philosophy of language
and epistemology as well as Jain theories, Sarvastivada philosophy, and critiques the materialism of the
Cārvākas and the scriptural views of Mīmāṃsā.[7]

A Sanskrit version of this work was discovered in 1873 by Dr. G. Bühler in the Jain temple of Pārśva at
Jaisalmer. This version contains also the commentary by Śāntarakṣita's pupil Kamalaśīla.

Madhyamakāla ṅkāra

Śāntarakṣita's synthesis of Madhyamaka, Yogacara, and Dharmakirtian thought was expounded in his
Madhyamakālaṅkāra (Ornament of the Middle Way). In this short verse text, Śāntarakṣita critiques some
key Hindu and Buddhist views and then details his presentation of the two truths doctrine. This presents
Yogacara Idealism as the superior way of analyzing conventional truth while retaining the Madhyamaka
philosophy of emptiness as the ultimate truth. In the last verses of this text, he summarizes his approach as
follows:

“Based on the standpoint of mind-only one must know the non-existence of external entities.
Based on this standpoint of the non-intrinsic nature of all dharmas one must know that there is
no self at all even in that which is mind-only. Therefore, those who hold the reins of logic
while riding the carriage of the two systems [Mādhyamika and Yogācāra], attain the stage of a
true Mahāyānist.”[7]

Influence
Mipham lists Śāntarakṣita's main Indian students as Kamalaśīla, Haribhadra and Dharmamitra. He also
notes that other Indian scholars like masters Jñanapada, and Abhayākaragupta (c. 1100 CE) "also
established the view of Prajnaparamita in accordance with this tradition".[26] Furthermore, according to
David Seyfort Ruegg, other later Indian scholars such as Vidyākaraprabha (c. 800 CE), Nandasri,
Buddhajñāna(pāda), Jitāri, and Kambalapāda also belongs to this Yogācāra-Mādhyamaka tradition.[27]
Ju Mipham further states that this tradition was continued by Tibetan scholars such as Ngok Lotsawa,
Chaba Chökyi Senge and Rongton Choje.[26] Śāntarakṣita's work also influenced numerous later Tibetan
figures such as Yeshe De (ca. 8th c.), Sakya Pandita (1182–1251), Tsongkhapa (1357–1419) and Ju
Mipham Gyatso (1846–1912).[6]

Śāntarakṣita's philosophy remained the main interpretation of Madhyamaka in Tibetan Buddhism from the
8th century until the time of the second dissemination in the eleventh and twelfth centuries when
Candrakirti's work began to be translated. Blumenthal notes that already in the time of Patsab (12th
century) "the Prasaṅgika-Madhyamaka view began to be widely taught and the privileging of
Śāntarakṣita's system began to encounter serious opposition."[28] Je Tsongkhapa's (1357-1419)
interpretation of Prasaṅgika Madhyamaka, and his new school, the Gelug, raised serious and influential
critiques of Śāntarakṣita's position. In no small part due to his efforts, Prasaṅgika Madhyamaka replaced
Śāntarakṣita's Madhyamaka as the dominant interpretation of Madhyamaka in Tibetan Buddhism.[28]

In the late 19th century, Ju Mipham attempted to promote Yogācāra-Mādhyamaka again as part of the Rimé
movement and as a way to discuss specific critiques of Je Tsongkhapa's widely influential philosophy. The
Rimé movement was funded by the secular authorities in Derge, Kham, and began to establish centres of
learning encouraging the study of traditions different from the dominant Gelug tradition in central Tibet.
This Rimé movement revitalised the Sakya, Kagyu, Nyingma and Jonang traditions, which had been by
almost supplanted by the Gelug hegemony.[29]

As part of that movement the 19th century Nyingma scholar Jamgon Ju Mipham Gyatso wrote the first
commentary in almost 400 years about Śāntarakṣita's Madhyamakālaṅkāra. According to his student
Kunzang Palden, Mipham had been asked by his teacher Jamyang Khyentse Wangpo to write a survey of
all the major Mahayana philosophic shastras for use in the Nyingma monastic colleges.[29] Mipham's
commentaries now form the backbone of the Nyingma monastic curriculum. The Madhyamakālaṅkāra,
which was almost forgotten by the 19th century,[29] is now studied by all Nyingma shedra students.

References
1. Buswell, Robert; Lopez, Donald (2014). The Princeton Dictionary of Buddhism (https://book
s.google.com/books?id=EGmYDwAAQBAJ). Princeton University Press. p. 773.
ISBN 9780691157863.
2. Singh, Shyam Deo Prasad (1981). "Nalanda Pandit Santarakshita-His Writings and
Endeavour to Propagate Buddhism in Tibet and Nepal" (https://www.jstor.org/stable/441411
19). Proceedings of the Indian History Congress. 42: 110–114. JSTOR 44141119 (https://w
ww.jstor.org/stable/44141119). Retrieved 31 January 2021.
3. Murthy (1989) p.18-27, 41–43
4. stanford.edu: Śāntarakṣita (Stanford Encyclopedia of Philosophy) (http://plato.stanford.edu/e
ntries/saantarak-sita/)
5. Śāntarakṣita's name might be understood as a poetic way of rendering "protected by the
Buddha". Technically, like "Dharmarakṣita" or "Devadatta", the compound `Śānta-rakṣita' is
to be understood as a `tṛtīyātatpuruṣa', or instrumental determinative compound, comprising
the noun `Śānta-' ("peaceful [person]") in its (implicit) instrumental inflection on the one hand
and the past passive participle `rakṣita' ("protected") on the other.
6. Blumenthal (2018)
7. Eltschinger (2019)
8. Blumenthal, James. "Two Topics Concerning Consciousness in Śāntarakşita's Yogācāra-
Madhyamaka Syncretism" in Garfield and Westerhoff (2015) Madhyamaka and Yogācāra:
Allies or Rivals?
 9. Blumenthal (2004), pp. 22-24.
10. Singh, Shyam Deo Prasad (1981). "Nalanda Pandit Santarakshita-His Writings and
Endeavour to Propagate Buddhism in Tibet and Nepal". Proceedings of the Indian History
Congress. 42: 110–114. JSTOR 44141119 (https://www.jstor.org/stable/44141119).
11. Shantarakshita & Ju Mipham (2005) pp.2–3
12. Shantarakshita & Ju Mipham (2005) p. 85.
13. Blumenthal (2004), p. 26.
14. Banerjee, AC (1982) "Acarya Santaraksita" (http://himalaya.socanth.cam.ac.uk/collections/jo
urnals/bot/pdf/bot_1982_03_01.pdf)
15. Gzhon-Nu-Dpal, ʼgos Lo-tsā-ba; Roerich, George (1988). The Blue Annals (https://books.go
ogle.com/books?id=2R6OaXn76IgC&q=dasa+kusalani+ten&pg=RA1-PA43).
ISBN 9788120804715.
16. Dargyay, Eva M. (author) & Wayman, Alex (editor) (1977, 1998). The Rise of Esoteric
Buddhism in Tibet. Second revised edition, reprint. Delhi, India: Motilal Banarsidass
Publishers Pvt Ltd. Buddhist Tradition Series Vol. 32. ISBN 81-208-1579-3 (paper), p.7
17. Shantarakshita & Ju Mipham (2005) p. 88.
18. Ruegg, David Seyfort (1981) The Literature of the Madhyamaka School of Philosophy in
India, p. 87. Harrassowitz, Wiesbaden.
19. Blumenthal (2004), p. 43.
20. Blumenthal (2004), p. 24.
21. Ruegg, David Seyfort (1981) The Literature of the Madhyamaka School of Philosophy in
India, p. 91. Harrassowitz, Wiesbaden.
22. Ruegg, David Seyfort (1981) The Literature of the Madhyamaka School of Philosophy in
India, p. 91. Harrassowitz, Wiesbaden
23. Ruegg, David Seyfort (1981) The Literature of the Madhyamaka School of Philosophy in
India, p. 92. Harrassowitz, Wiesbaden
24. Blumenthal, James. "Two Topics Concerning Consciousness in Śāntarakşita's Yogācāra-
Madhyamaka Syncretism" in Garfield and Westerhoff (2015) Madhyamaka and Yogācāra:
Allies or Rivals?
25. Carpenter, Amber (2014) Indian Buddhist Philosophy, pp. 233-235. Routledge.
26. Shantarakshita & Ju Mipham (2005) p. 86.
27. Ruegg, David Seyfort (1981) The Literature of the Madhyamaka School of Philosophy in
India, pp. 99-107. Harrassowitz, Wiesbaden.
28. Blumenthal (2004) p. 27.
29. Shantarakshita & Ju Mipham (2005) pp.4–5

Sources
Banerjee, Anukul Chandra. Acaraya Santaraksita in Bulletin of Tibetology, New Series No.
3, p. 1–5. (1982). Gangtok, Sikkim Research Institute of Tibetology and Other Buddhist
Studies. [1] (http://www.thdl.org/texts/reprints/bot/bot_1982_03_01.pdf)
Blumenthal, James. The Ornament of the Middle Way: A Study of the Madhyamaka Thought
of Shantarakshita. Snow Lion, (2004). ISBN 1-55939-205-3 – a study and translation of the
primary Gelukpa commentary on Shantarakshita's treatise: Gyal-tsab Je's Remembering
The Ornament of the Middle Way.
Blumenthal, James and James Apple, "Śāntarakṣita", The Stanford Encyclopedia of
Philosophy (Spring 2018 Edition), Edward N. Zalta (ed.), [2] (https://plato.stanford.edu/archiv
es/spr2018/entries/saantarak-sita).
 Doctor, Thomas H. (trans.) Mipham, Jamgon Ju. Speech of Delight: Mipham's Commentary
of Shantarakshita's Ornament of the Middle Way. Ithaca: Snow Lion Publications (2004).
ISBN 1-55939-217-7
Eltschinger, Vincent. "Śāntarakṣita" in Brill's Encyclopedia of Buddhism. Volume II: Lives
(2019)
Ichigō, Masamichi (ed. & tr.). Madhyamakālaṁkāra of śāntarakṣita with his own commentary
of Vṛtti and with the subcommentary or Pañjikā of Kamalaśīla. Kyoto: Buneido (1985).
Jha, Ganganath (trans.) The Tattvasangraha of Shantaraksita with the Commentary of
Kamalashila. 2 volumes. First Edition : Baroda, (G.O.S. No. Lxxxiii) (1939). Reprint ; Motilal
Banarsidass, Delhi, (1986).
Murthy, K. Krishna. Buddhism in Tibet. Sundeep Prakashan (1989) ISBN 81-85067-16-3.
Prasad, Hari Shankar (ed.). Santaraksita, His Life and Work. (Collected Articles from "All
India Seminar on Acarya Santaraksita" held on 3–5 August 2001 at Namdroling Monastery,
Mysore, Karnataka). New Delhi, Tibet House, (2003).
Phuntsho, Karma. Mipham's Dialectics and Debates on Emptiness: To Be, Not to Be or
Neither. London: RoutledgeCurzon (2005) ISBN 0-415-35252-5
Śāntarakṣita (author); Jamgon Ju Mipham Gyatso (commentator); Padmakara Translation
Group (translators)(2005). The Adornment of the Middle Way: Shantarakshita's
Madhyamakalankara with commentary by Jamgön Mipham. Boston, Massachusetts, USA:
Shambhala Publications, Inc. ISBN 1-59030-241-9 (alk. paper)
Sodargye, Khenpo ( 索达吉堪布 ) (trans.) . 中观庄严论释 (A Chinese translation of the
Mipham's Commentary of Ornament of the Middle Way). online version (https://web.archive.o
rg/web/20101208120805/http://www.zhibeifw.com/book/sdj/sdj-xm20.htm)

Further reading
Śāntarakṣita (author); Jamgon Ju Mipham Gyatso (commentator); Padmakara Translation
Group (translators)(2005). The Adornment of the Middle Way: Shantarakshita's
Madhyamakalankara with commentary by Jamgön Mipham. Boston, Massachusetts, USA:
Shambhala Publications, Inc. ISBN 1-59030-241-9 (alk. paper)

External links
The Tattvasangraha (with commentary) (https://www.wisdomlib.org/buddhism/book/tattvasan
graha-english) English translation by Ganganatha Jha, 1937 (includes glossary)
Blumenthal, James. "Śāntarakṣita" (https://plato.stanford.edu/entries/saantarak-sita/). In
Zalta, Edward N. (ed.). Stanford Encyclopedia of Philosophy.

Retrieved from "https://en.wikipedia.org/w/index.php?title=Śāntarakṣita&oldid=1147628692"