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Śāntarakṣita
(Sanskrit; ,〔Murthy (1989) p.18-27, 41–43〕 725–788)〔stanford.edu: (Śāntarakṣita (Stanford Encyclopedia of Philosophy) )〕 was a renowned 8th century Indian Buddhist Brahmin and abbot of Nalanda. Śāntarakṣita founded the philosophical school known as ''Yogācāra-Svatantrika-Mādhyamika'', which united the Madhyamaka tradition of Nagarjuna, the Yogacara tradition of Asanga and the logical and epistemological thought of Dharmakirti. He was also instrumental in the introduction of Buddhism and the Sarvastivadin monastic ordination lineage to Tibet which was conducted at Samye.
==History==
There are few historical records of Śāntarakṣita, with most available material being from hagiographic sources. Some of his history is detailed in a 19th-century commentary by Jamgon Ju Mipham Gyatso drawn from sources like the ''Blue Annals'', Buton Rinchen Drub and Taranatha. Śāntarakṣita was the son of the king of Zahor.〔Shantarakshita & Ju Mipham (2005) pp.2–3〕
Born in Rewalsar,〔Omacanda Hāṇḍā, ''Buddhist Western Himalaya: A politico-religious history'', Indus Publishing, p. 314〕 in the modern-state of Himachal Pradesh in India, Śāntarakṣita was brought to Tibet at the instigation of King Trisong Detsen sometime before 767 CE. One account details his first trip as unsuccessful and he spent six years in Nepal before returning to Tibet.〔(Contribution of Indian Buddhists in Nepal )〕 Once established in Tibet, Śāntarakṣita oversaw the translation of a large body of scriptures into Tibetan. He oversaw the construction of the first Buddhist monastery at Samye in 787 CE and ordained the first monastics there. He stayed at Samye Monastery for the rest of his life, another 13 years after its completion, and this was considered significant by Tibetans later that he stayed and did not return to India. It is said that he was kicked to death by a horse.〔(Banerjee, 1982 P.5 )〕 Also, in some accounts he left Tibet for a time due to the antipathy of Bonpos and interference from local spirits.
His philosophic views were the main views in Tibet from the 8th century until it was mostly supplanted by Je Tsongkhapa's interpretation of Prasaṅgika Madhyamaka in the 15th century.〔Shantarakshita & Ju Mipham (2005) pp.5–6, 12–16〕 In the late 19th century, Ju Mipham attempted to promote his views again as part of the Rimé movement and as a way to discuss specific critiques of Je Tsongkhapa's interpretation of Prasaṅgika.
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