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Candrakīrti (600–c. 650), (Devanagari: चन्द्रकीर्ति, Tib. Dawa Drakpa) was a khenpo of Nālandā Mahāvihāra and a disciple of [[Nāgārjuna|Template:Nagarjuna]] and a commentator on his works and those of his main disciple, Āryadeva. Candrakīrti was the most famous member of what the Tibetans came to call the dbU-ma thal-'gyur, an approach to the interpretation of Madhyamaka philosophy sometimes back-translated into Sanskrit as Prāsaṅgika Madhyamaka or rendered in English as the "Consequentialist" or "Dialecticist" school.
Chandrakirti [zla ba grags pa] http://www.thdl.org/collections/langling/ewts/ewts.php?m=intro (Wylie transliterized) Candrakīrti (Sanskrit) This 7th century Indian scholar of the Madhyamaka school of thought defended Buddhapālita against Bhāvaviveka, criticizing the latter's acceptance of autonomous syllogism. As a result of Candrakīrti's interpretation of Nāgārjuna's view, a new school of Madhyamaka known as Prasangika (‘Consequentialist’). Chandrakirti's works include the Prasannapadā - a Sanskrit term, meaning Clear Words' - the highly acclaimed commentary on Nagarjuna’s Mūlamadhyamakakārikā and the Madhyamakāvatāra (his supplement to Nāgārjuna’s text) and its auto-commentary. The Madhyamakāvatāra is used as the main sourcebook by most of the Tibetan monastic colleges in their studies of 'emptiness' (Sanskrit: śūnyatā) and the philosophy of the Madhyamaka school.
Fenner (1983: p. 251) states that:
In the seventh-century Buddhist tract Madhyamakāvatāra (Introduction to the Middle Way...) Candrakīrti establishes the Mādhyamika system of thought by refuting the tenets of various Buddhist and non-Buddhist philosophies. In the course of these refutations he criticizes the Vijñānavāda or Idealist school of Buddhism.[1]
Chandrakirti the latter[]
The Tibetan translation of Caryāpada provided the name of its compiler as Munidatta, that its Sanskrit commentary is Caryāgītikośavṛtti, and that its Tibetan 'translator' (Tibetan: Lotsawa) was Chandrakīrti. This is a later Candrakīrti, who assisted in Tibetan translation in the Later Transmission of Buddhism to Tibet.
Major works[]
- Prasannapadā (Clear Words) : A commentary on Nāgārjuna's Mūlamadhyamakakārikā
- Madhyamakāvatāra (Entering the Middle Way or Guide to the Middle Way)[2]
Quote[]
“ | If, by trying to understand the truth, you dispel the misunderstandings of some people and thereby some philosophies are damaged - that cannot be taken as criticizing the views of others. | ” |
MADHYAMIKA-AVATARA
See also[]
Notes[]
- ↑ Fenner, Peter G. (1983). "Candrakīrti's refutation of Buddhist idealism." Philosophy East and West Volume 33, no.3 (July 1983) University of Hawaii Press. P.251. Source: [1] (accessed: January 21, 2008)
- ↑ Ocean of Nectar: The True Nature of All Things, Tharpa Publications (1995) ISBN 978-0-948006-23-4
References[]
- Dan Arnold, Buddhists, Brahmins and Belief: Epistemology in South Asian Philosophy of Religion
- C.W. Huntington, The Emptiness of Emptiness: An Introduction to Early Indian Madhyamaka
- Gyatso, Geshe Kelsang Gyatso. Ocean of Nectar: The True Nature of All Things, a verse by verse commentary to Chandrakirti's Guide to the Middle Way, Tharpa Publications (1995) ISBN 978-0-948006-23-4
External links[]
- Geshe Jampa Gyatso - Masters Program Middle Way
- Joe Wilson. Chandrakirti's Sevenfold Reasoning Meditation on the Selflessness of Persons
- Candrakiirti's critique of Vijñaanavaada, Robert F. Olson, Philosophy East and West, Volume 24 No. 4, 1977, pp. 405-411
- Candrakiirti's denial of the self, James Duerlinger, Philosophy East and West, Volume 34 No. 3, July 1984, pp. 261-272
- Candrakiirti's refutation of Buddhist idealism, Peter G. Fenner, Philosophy East and West, Volume 33 No. 3, July 1983, pp. 251-261
- "Philosophical Nonegocentrism in Wittgenstein and Candrakirti", Robert A. F. Thurman, Philosophy East and West, Volume 30 No. 3, July 1980, pp. 321-337
hr:Ćandrakirti ja:月称 ru:Чандракирти vi:Nguyệt Xứng