|
Chandrakirti
Chandrakirti (; Sanskrit: चंद्रकीर्ति; ; , meaning "glory of the moon" in Sanskrit) or "Chandra" was a Buddhist scholar of the Madhyamaka school who was based out of the monastery of Nalanda. He was 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 10th 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. Chandrakirti's work was especially promoted by Tibetans like Rendawa Zhönnu Lodrö and his student Tsongkhapa as a way to counter the widespread influence of the Uttaratantra, and the shentong views ass ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] [Amazon] |
Madhyamaka
Madhyamaka ("middle way" or "centrism"; ; ; Tibetic languages, Tibetan: དབུ་མ་པ་ ; ''dbu ma pa''), otherwise known as Śūnyavāda ("the Śūnyatā, emptiness doctrine") and Niḥsvabhāvavāda ("the no Svabhava, ''svabhāva'' doctrine"), refers to a tradition of Buddhist philosophy and practice founded by the History of Buddhism in India, Indian Buddhist monk and philosopher Nagarjuna, Nāgārjuna ().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 Nagarjuna, Nāgārjuna's ''Mūlamadhyamakakārikā'' ("Root Verses on the Middle Way"). More broadly, Madhyamaka also refers to the ultimate nature of phenomena as well as the non-conceptual realization of ultimate reality that is experienced in Buddhist meditation, meditation. Since the 4th century CE onwards, Madhyamaka philosophy had a major influence on the subsequent d ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] [Amazon] |
Je Tsongkhapa
Tsongkhapa ( Tibetan: ཙོང་ཁ་པ་, '','' meaning: "the man from Tsongkha" or "the Man from Onion Valley", c. 1357–1419) was an influential Tibetan Buddhist monk, philosopher and tantric yogi, whose activities led to the formation of the Gelug school of Tibetan Buddhism.Tsong khapa (2006), pp. ix-x. His philosophical works are a grand synthesis of the Buddhist epistemological tradition of Dignāga and Dharmakīrti, the Cittamatra philosophy of the mind, and the madhyamaka philosophy of Nāgārjuna and Candrakīrti.Tsong khapa (2006), pp. ix-xii.Sparham, Gareth"Tsongkhapa" ''The Stanford Encyclopedia of Philosophy'' (Fall 2017 Edition), Edward N. Zalta (ed.). Central to his philosophical and soteriological teachings is "a radical view of emptiness" which sees all phenomena as devoid of intrinsic nature.Newland 2009, p. 8. This view of emptiness is not a kind of nihilism or a total denial of existence. Instead, it sees phenomena as existing " interdependen ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] [Amazon] |
Yogachara
Yogachara (, IAST: ') is an influential tradition of Buddhist philosophy and psychology emphasizing the study of cognition, perception, and consciousness through the interior lens of meditation, as well as philosophical reasoning (hetuvidyā). Yogachara was one of the two most influential traditions of Mahayana, Mahayana Buddhism in India, along with Madhyamaka. The compound ''Yogācāra'' literally means "practice of yoga", or "one whose practice is yoga", hence the name of the school is literally "the school of the yogins". Yogācāra was also variously termed ''Vijñānavāda'' (the doctrine of consciousness), ''Vijñaptivāda'' (the doctrine of ideas or percepts) or ''Vijñaptimātratā-vāda'' (the doctrine of 'mere representation'), which is also the name given to its major theory of mind which seeks to deconstruct how we perceive the world. There are several interpretations of this main theory: various forms of Idealism, as well as a Phenomenology (philosophy), phenomen ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] [Amazon] |
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 th ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] [Amazon] |
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 s ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] [Amazon] |
Śūnyatā
''Śūnyatā'' ( ; ; ), translated most often as "emptiness", "Emptiness, vacuity", and sometimes "voidness", or "nothingness" is an Indian philosophical concept. In Buddhism, Jainism, Hinduism, and Indian philosophy, other Indian philosophical traditions, the concept has multiple meanings depending on its doctrinal context. It is either an Ontology, ontological feature of reality, a meditative state, or a Phenomenology (philosophy), phenomenological analysis of experience. In Theravada, Theravāda Buddhism, ' often refers to the Anatta, non-self (Pāli: ', Sanskrit: ') nature of the Skandha, five aggregates of experience and the Āyatana, six sense spheres. ' is also often used to refer to a Buddhist meditation, meditative state or experience. In Mahayana, Mahāyāna Buddhism, ' 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 awareness, as in Dzogchen ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] [Amazon] |
Nalanda
Nalanda (International Alphabet of Sanskrit Transliteration, IAST: , ) was a renowned Buddhism, Buddhist ''mahavihara'' (great monastery) in medieval Magadha (Mahajanapada), Magadha (modern-day Bihar), eastern India. Widely considered to be among the greatest Ancient higher-learning institutions, centres of learning in the ancient world and often referred to as "the world's first residential university", it was located near the city of Rajagriha (now Rajgir), roughly southeast of Pataliputra (now Patna). Operating for almost a thousand years from 427 CE until around 1400 CE, Nalanda mahavihara played a vital role in promoting the patronage of arts, culture and academics during the 5th and 6th century CE, a period that has since been described as the "Golden Age of India" by scholars. Nalanda was established by emperor Kumaragupta I of the Gupta Empire around 427 CE, and was supported by numerous Indian and Javanese patrons – both Buddhists and non-Buddhists. Nalanda continue ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] [Amazon] |
Nagarjuna
Nāgārjuna (Sanskrit: नागार्जुन, ''Nāgārjuna''; ) was an Indian monk and Mahayana, Mahāyāna Buddhist Philosophy, philosopher of the Madhyamaka (Centrism, Middle Way) school. He is widely considered one of the most important Buddhist philosophers.Garfield, Jay L. (1995), ''The Fundamental Wisdom of the Middle Way'', Oxford: Oxford University Press. Nāgārjuna is widely considered to be the founder of the Madhyamaka school of Buddhist philosophy and a defender of the Mahāyāna movement. His ''Mūlamadhyamakakārikā'' (''Root Verses on Madhyamaka'', MMK) is the most important text on the Madhyamaka philosophy of Śūnyatā, emptiness. The MMK inspired a large number of commentaries in Sanskrit, Chinese, Tibetan, Korean and Japanese and continues to be studied today. History Background India in the first and second centuries CE was politically divided into various states, including the Kushan Empire and the Satavahana dynasty, Satavahana Kingdom. At ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] [Amazon] |
Aryadeva
Āryadeva (fl. 3rd century CE) (; , Chinese: 提婆 菩薩 ''Tipo pusa'' meaning 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 East Asian Buddhism. His '' Catuḥśataka'' (''Four Hundred Verses'') was influential on Madhyamaka in India and China 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 is also known as Ka ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] [Amazon] |
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 ''Madhyamakā ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] [Amazon] |
