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Candrakīrti
Chandrakirti (; ; , meaning "glory of the moon" in Sanskrit) or "Chandra" was a Buddhist scholar of the madhyamaka school and a noted commentator on the works of Nagarjuna () and those of his main disciple, Aryadeva. He wrote two influential works on madhyamaka, the '' Prasannapadā'' and the ''Madhyamakāvatāra''. Chandrakirti does not seem to have been very influential during the 7th to 10 centuries, and his works were never translated into Chinese. However, by the 11th and 12th centuries, his work became influential in the north, especially in Kashmir and in Tibet. Over time, Chandrakirti became a major source for the study of madhyamaka philosophy in Tibetan Buddhism. As noted by Kevin A. Vose, Chandrakirti is seen by many Tibetan Buddhists as offering "the most thorough and accurate vision of Nāgārjuna's emptiness, which, in turn, most fully represents the final truth of the Buddha's teaching."Vose 2015, pp. 2, 6. He is considered by Tibetans to be the main exponent ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Svatantrika–Prasaṅgika Distinction
The Svātantrika–Prāsaṅgika distinction is a doctrinal distinction made within Tibetan Buddhism between two stances regarding the use of logic and the meaning of conventional truth within the presentation of Madhyamaka. ''Svātantrika'' is a category of Madhyamaka viewpoints attributed primarily to the 6th-century Indian scholar Bhāviveka. Bhāviveka criticised Buddhapalita’s abstinence from syllogistic reasoning in his commentary on Nāgārjuna. Following the example of the influential logician Dignāga, Bhāviveka used autonomous syllogistic reasoning (''svātantra'') syllogisms in the explanation of Madhyamaka. To have a common ground with essentialist opponents, and make it possible to use syllogistic reasoning in discussion with those essentialists, Bhāviveka argued that things can be said to exist conventionally 'according to characteristics'. This makes it possible to take the mere object as the point of departure for the discussion on inherent existence. From ther ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Madhyamaka
Mādhyamaka ("middle way" or "centrism"; ; Tibetan: དབུ་མ་པ ; ''dbu ma pa''), otherwise known as Śūnyavāda ("the emptiness doctrine") and Niḥsvabhāvavāda ("the no ''svabhāva'' doctrine"), refers to a tradition of Buddhist philosophy and practice founded by the Indian Buddhist monk and philosopher Nāgārjuna (c. 150 – c. 250 CE).Wynne, Alexander (2015) ''Early Buddhist Teaching as Proto-śūnyavāda.'' Journal of the Oxford Centre for Buddhist Studies, 6. pp. 213-241. The foundational text of the Mādhyamaka tradition is Nāgārjuna's ''Mūlamadhyamakakārikā'' ("Root Verses on the Middle Way"). More broadly, Mādhyamaka also refers to the ultimate nature of phenomena as well as the non-conceptual realization of ultimate reality that is experienced in meditation. Mādhyamaka thought had a major influence on the subsequent development of the Mahāyāna Buddhist tradition. It is the dominant interpretation of Buddhist philosophy in Tibetan Buddhism and ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Madhyamaka
Mādhyamaka ("middle way" or "centrism"; ; Tibetan: དབུ་མ་པ ; ''dbu ma pa''), otherwise known as Śūnyavāda ("the emptiness doctrine") and Niḥsvabhāvavāda ("the no ''svabhāva'' doctrine"), refers to a tradition of Buddhist philosophy and practice founded by the Indian Buddhist monk and philosopher Nāgārjuna (c. 150 – c. 250 CE).Wynne, Alexander (2015) ''Early Buddhist Teaching as Proto-śūnyavāda.'' Journal of the Oxford Centre for Buddhist Studies, 6. pp. 213-241. The foundational text of the Mādhyamaka tradition is Nāgārjuna's ''Mūlamadhyamakakārikā'' ("Root Verses on the Middle Way"). More broadly, Mādhyamaka also refers to the ultimate nature of phenomena as well as the non-conceptual realization of ultimate reality that is experienced in meditation. Mādhyamaka thought had a major influence on the subsequent development of the Mahāyāna Buddhist tradition. It is the dominant interpretation of Buddhist philosophy in Tibetan Buddhism and ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Buddhapālita
Buddhapālita (; , fl. 5th-6th centuries CE) was an Indian Mahayana Buddhist commentator on the works of Nagarjuna and Aryadeva.Ruegg 1981, p. 60. His ''Mūlamadhyamaka-vṛtti'' is an influential commentary to the '' Mūlamadhyamakakarikā.'' Buddhapālita's commentarial approach works was criticised by his contemporary Bhāviveka, and then defended by the later Candrakīrti (c. 600–650). Later Tibetan scholasticism (11th century onwards) would characterize the two approaches as the prasaṅgika (Buddhapālita-Candrakīrti) and svatantrika (Bhāviveka's) schools of Madhyamaka philosophy (but these terms do not appear in Indian Sanskrit sources).Ruegg 1981, pp. 58-59. Overview Little is known about Buddhapālita's life. According to some sources, he is believed to have been born in South India. Buddhapālita's only work that survives is his ''Buddhapālita-Mūlamadhyamakavṛtti'', a commentary on Nagarjuna's '' Mūlamadhyamakakarikā'' (MMK). The commentary survives in ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Madhyamakāvatāra
The ''Madhyamakāvatāra'' () is a text by Candrakīrti (600–c. 650) on the Mādhyamaka school of Buddhist philosophy. Candrakīrti also wrote an auto-commentary to the work, called the ''Madhyamakāvatārabhasya.'' It is traditionally considered as a commentary on the meaning of Nagarjuna's ''Mūlamadhyamakakārikā'' and the ''Ten Stages Sutra'' (''Daśabhūmika Sūtra''). As such, within the Tibetan Buddhist canon this text is classified as commentarial literature. The text The Madhyamakāvatāra relates the Mādhyamaka doctrine of śūnyatā to the "spiritual discipline" (Sanskrit: sādhanā) of a bodhisattva. The Madhyamakāvatāra contains eleven chapters, where each addresses one of the ten pāramitās or "perfections" fulfilled by bodhisattvas as they traverse the 'ten stages' (Sanskrit: bhūmi) to buddhahood, which is the final chapter. Commentarial literature *The ''Madhyamakāvatārabhasya'' is Candrakīrti's own auto-commentary to the text''.'' *The ''Madhyamakāvat ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Chandragomin
Chandragomin (Skt. Candragomin) was an Indian Buddhist lay scholar and poet from the Varendra region of Eastern Bengal. The Tibetan tradition believes challenged Chandrakirti. According to the Nepalese tradition, Chandragomin's student was Ratnakīrti. Chandragomin was a teacher at Nalanda Monastic University during the 5th century. It is unclear when Chandragomin lived, with estimates ranging between 5th to 6th-century CE, but his position at Nalanda signifies he lived during the 5th century. In the Buddhist records, Chandragomin is described as the one who debated Candrakīrti (Devanagari: चन्द्रकीर्ति, Tib. ''Dawa Drakpa'') the Arya Tripitaka Master Shramana who was the Khenpo at Nalanda Mahāvihāra Monastery. Their debate was said to have continued for many years. Chandragomin held the Chittamatra (consciousness-only or Yogachara) view, and Chandrakirti gave his interpretation of Nāgārjuna's view, eventually creating a new school of Madhyam ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Buddhist Philosophy
Buddhist philosophy refers to the philosophical investigations and systems of inquiry that developed among various schools of Buddhism in India following the parinirvana of The Buddha and later spread throughout Asia. The Buddhist path combines both philosophical reasoning and meditation.Siderits, Mark. Buddhism as philosophy, 2007, p. 6 The Buddhist traditions present a multitude of Buddhist paths to liberation, and Buddhist thinkers in India and subsequently in East Asia have covered topics as varied as phenomenology, ethics, ontology, epistemology, logic and philosophy of time in their analysis of these paths. Pre-sectarian Buddhism was based on empirical evidence gained by the sense organs ('' ayatana'') and the Buddha seems to have retained a skeptical distance from certain metaphysical questions, refusing to answer them because they were not conducive to liberation but led instead to further speculation. A recurrent theme in Buddhist philosophy has been the reificatio ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Aryadeva
Āryadeva (fl. 3rd century CE) (; , Chinese: ''Tipo pusa'' 婆 菩薩 = Deva Bodhisattva, was a Mahayana Buddhist monk, a disciple of Nagarjuna and a Madhyamaka philosopher.Silk, Jonathan A. (ed.) (2019). ''Brill’s Encyclopedia of Buddhism Volume II:Lives,'' pp. 60-68. Brill. Most sources agree that he was from "Siṃhala", which some scholars identify with Sri Lanka. After Nagarjuna, he is considered to be the next most important figure of the Indian Madhyamaka school.Ruegg (1981), p. 50.''Women of Wisdom'' by Tsultrim Allione, Shambhala Publications Inc, p. 186. Āryadeva's writings are important sources of Madhyamaka in both East Asian Buddhism and in Tibetan Buddhism. His '' Catuḥśataka'' (''Four Hundred Verses'') was influential on Madhyamaka in India and Tibet and his ''*Śataka'' (''Bailun'', 百論, T. 1569) and ''Dvādaśamukhaśāstra'' (both translated by Kumārajīva in the 4th century) were important sources for the East Asian Madhyamaka school. Āryadeva ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Śūnyatā
''Śūnyatā'' ( sa, wikt:शून्यता#Sanskrit, शून्यता, śūnyatā; pi, suññatā) pronounced in English as (shoon-ya-ta), translated most often as ''emptiness'', ''vacuity'', and sometimes ''voidness'', is a Buddhism, Buddhist concept which has multiple meanings depending on its doctrinal context. It is either an ontological feature of reality, a meditative state, or a phenomenological analysis of experience. In Theravada, Theravāda Buddhism, ''Suññatā'' often refers to the Anatta, non-self (Pāli: ''anattā'', Sanskrit: ''anātman'') nature of the Skandha, five aggregates of experience and the Āyatana, six sense spheres. ''Suññatā'' is also often used to refer to a Buddhist meditation, meditative state or experience. In Mahayana, Mahāyāna Buddhism, ''śūnyatā'' refers to the tenet that "all things are empty of intrinsic existence and nature (''svabhava'')", but may also refer to the Buddha-nature teachings and primordial or empty awar ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Tibetan Buddhism
Tibetan Buddhism (also referred to as Indo-Tibetan Buddhism, Lamaism, Lamaistic Buddhism, Himalayan Buddhism, and Northern Buddhism) is the form of Buddhism practiced in Tibet and Bhutan, where it is the dominant religion. It is also in majority regions surrounding the Himalayan areas of India (such as Ladakh, Sikkim, Arunachal Pradesh, and a minority in Himachal Pradesh and Uttarakhand), in much of Central Asia, in the southern Siberian regions such as Tuva, and in Mongolia. Tibetan Buddhism evolved as a form of Mahāyāna Buddhism stemming from the latest stages of Indian Buddhism (which also included many Vajrayāna elements). It thus preserves many Indian Buddhist tantric practices of the post-Gupta early medieval period (500 to 1200 CE), along with numerous native Tibetan developments. In the pre-modern era, Tibetan Buddhism spread outside of Tibet primarily due to the influence of the Mongol Yuan dynasty (1271–1368), founded by Kublai Khan, which had ruled China, ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Bhāviveka
Bhāviveka, also called Bhāvaviveka (; ), and Bhavya was a sixth-century (c. 500 – c. 570) madhyamaka Buddhist philosopher.Qvarnström 1989 p. 14. Alternative names for this figure also include Bhavyaviveka, Bhāvin, Bhāviviveka, Bhagavadviveka and Bhavya. Bhāviveka is the author of the ''Madhyamakahrdaya'' (''Heart of the Middle''), its auto-commentary the ''Tarkajvālā'' (''Blaze of Reasoning'') and the ''Prajñāpradīpa'' (''Lamp for Wisdom''). In Tibetan Buddhism Bhāviveka is regarded as the founder of the svātantrika tradition of mādhyamaka, as opposed to the prāsaṅgika madhyamaka of Chandrakirti. There is also another later author called Bhāvaviveka who wrote another set of madhyamaka texts. He is sometimes called Bhāvaviveka II by modern scholars''.''Vose, Kevin A. (2015) ''Resurrecting Candrakirti: Disputes in the Tibetan Creation of Prasangika,'' pp. 30-32'','' Simon and Schuster. Background The life details of Bhāviveka are unclear. The earliest sou ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Dharmas
The Abhidharma are ancient (third century BCE and later) Buddhist texts which contain detailed scholastic presentations of doctrinal material appearing in the Buddhist ''sutras''. It also refers to the scholastic method itself as well as the field of knowledge that this method is said to study. Bhikkhu Bodhi calls it "an abstract and highly technical systemization of the uddhistdoctrine," which is "simultaneously a philosophy, a psychology and an ethics, all integrated into the framework of a program for liberation." According to Peter Harvey, the Abhidharma method seeks "to avoid the inexactitudes of colloquial conventional language, as is sometimes found in the Suttas, and state everything in psycho-philosophically exact language." In this sense, it is an attempt to best express the Buddhist view of "ultimate reality" (''paramartha-satya''). There are different types of Abhidharma literature. The early canonical Abhidharma works (like the '' Abhidhamma Pitaka'') are not phi ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
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