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the works Śikṣā-Samuccaya, Sūtra-Samuccaya and Bodhicaryāvatāra."
Now there are two pieces of evidence which so far have not come to the attention of the scholars, and which inditcate that there is some basis for the tradition that śāntideva was a prince in his early life and that he was the same person who was called Bhusuku in several Caryās as their author.
In Caryă no. 41 Bhusuka is referred to as 7371 = T4F) (37374 af 1 4013, verse no.5). The same is the case with Caryā no. 43 (475 / 137 4075).
In the 3790091 01 given in the fifth issue of Dhiḥ, published from Sarnath, there is cited an Apabramśa passage (p. 34) from the Sekoddeśa-Commentary in which twice the names of Bhusuka and Sänti occur and there is
1)
Taranátha, Geschichte des Budhdismus, übers. von Schiefner, p. 162 ff. The biography of Santideva, which Haraprasada Sastri (Ind. Ant.42, 1913, pp. 4952) found in a Nepalese manuscript of the 14th century, agrees in the main with Tāranātha. In this MS. Rājā Manjuvarma is mentioned as his father. It is said here that he had the additional name "Bhusuka", because he was well versed in the meditation called "Bhusuka". He is also said to have been the author of a Tantra, and Haraprasāda found works of the Vajrayana school and songs in the Old Bengali language, which are attibuted to a certain Bhusuka. This biography, too, speaks of three works of Santideva. The assumption of P. L. Vaidya (Etudes sur Aryadeva, p. 54) that by Siksa-Sainuccaya, the text of the Karikas is meant, and by Sūtra-Samuccaya thc conmentary containing the quotations from Sutras, is indeed very tempting : nevertheless, I regard it as far more likely that the statement about the three works of Santideva is merely based upon an erroneous interpretation of the versc) Budhicaryāvatāra V.105 f., where Santideva recommends the study of his Siksā-Sauccaya or the Sūtra-Samuccaya of Nāgārjuna; s. Winternilz is WZKM 26, 1912. 246 ff. Cf. also P L. Vaidya, I. c., p. 54 ff. and Kieth, HSL, pp. 72 f., 236.
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