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Topic: Candrakirti

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	The Doctrine of Karman in the Writings of Candrakirti
		Although Candrakirti does not directly cite a particular passage, this general reference must be taken as indicating verse 14-97 (and its auto-commentary) of the sixth chapter of this text.
		Candrakirti here focuses his polemic against the Yogacarin's understanding of the karman-theory, in which alayavijnana is posited as the necessary base for causality; i.e.
		Candrakirti's critique further underlines his understanding of causality as being dependent arising, involving no individually existing elements and requiring no existential basis for it to function.
	www.h-net.org /~buddhism/presentations/010506.htm (674 words)

	Enlightenment - The Experience Festival
		Within the Madhyamika school of Mahayana Buddhism, Candrakirti identifies the self as being: an essence of things that does not depend on others; it is an intrinsic nature.
		While Candrakirti is generally credited with the founding of the Prasangika school, it was in fact Buddhapalita who first introduced the method of using logical consequence to refute the arg...
		Candrakirti, the famous Madhyamaka philosopher used the aggregate nature of objects to demonstrate the lack of essence in what is known as the sevenfold reasoning.
	www.experiencefestival.com /candrakirti (1886 words)

	Buddhist Logic and Ontology. A survey of recent studies
		Fenner Peter G., "Candrakirti's refutation of Buddhist idealism," Philosophy East and West 33 (3): 251-261 (1983).
		Olson Robert, "Candrakirti's critique of Vijnanavada," Philosophy East and West 24 (4): 405-441 (1974).
		In this article, I show the ways that the formal argumentation of the Akutobhaya differs from the post-Dignaga logic and seems to conform more closely to an earlier standard set by the early Nyaya and Samkhya schools of logic.
	www.formalontology.it /buddhist-philosophy.htm (5417 words)

	Amazon.com: Candrakirti: Books: Cesare Rizzi (Site not responding. Last check: )
		Candrakirti was one of the greatest commentators of the 'Stanzas of the Middle Way' by Nagarjuna (Third Cent.
		In the first chapter of the Prasannapada, he briefly lays out the plan of the work and begins his determined polemic against the deviationist, whom he judges to be an unfaithful Madhyamika.
		Study of the 1st chapter of Prasannapadåa, commentary on the Madhyamakakåarika of Nåagåarjuna, by Candrakåirti.
	www.amazon.com /Candrakirti-Cesare-Rizzi/dp/8120804015 (624 words)

	Spirit of Manjushri : His Holiness the Dalai Lama
		However, Madhyamika thinkers such as Candrakirti and Buddhapalita rejected all of that and argued that there is no real need to seek for some kind of reference for our concept of person and self and find some kind of objective reality that has a degree of intrinsic existence or identity.
		Candrakirti argued that this way of looking at the world stems from a belief in some kind of inherent existence of things.
		Candrakirti tried to come up with an understanding of the nature of existence whereby no belief in any kind of inherent existence is posited but at the same time one has the possibility of making a real substantial distinction between a false reality and a real entity.
	www.lamayeshe.com /otherteachers/hhdl/manjushri/manjushri_3.shtml (5559 words)

	The Sunday Tribune - Books
		Candrakirti argues that by understanding the workings of pratityasamutpada (conditioned existence of things), one can end all thought constructions and experience shunyata or nishvabhavata, i.e., a state of essencelessness.
		Candrakirti calls it sarva kalpana ksaya or the cessation of all essentialist thought constructions.
		It is this essentialist belief that Candrakirti attacked, arguing that the concept of essences is untenable.
	www.tribuneindia.com /2007/20070225/spectrum/book4.htm (683 words)

	Seminary Co-op Bookstore (Site not responding. Last check: )
		In logically distinct ways, Purva Mimamsa and Candrakirti's Madhyamaka opposed the influential Buddhist school of thought that emphasized the foundational character of perception.
		Candrakirti's arguments, in contrast, amount to a principled refusal of epistemology.
		Arnold contends that Candrakirti marshals against Buddhist foundationalism an approach that resembles twentieth-century ordinary language philosophy -- and does so by employing what are finally best understood as transcendental arguments.
	semcoop.booksense.com /NASApp/store/IndexJsp?s=showproduct&affiliateId=newtitles&isbn=0231132808 (259 words)

	Indologica
		Lang's translation captures the clarity of Candrakirti's arguments and the lively humor of the stories and examples he uses.
		In his commentary on this text, the Indian Buddhist philosopher Candrakirti (c.550-650 c.e.) combines philosophical argument with the narration of popular stories to persuade beginners on the path of the value of the Buddha's teachings.
		Candrakirti argues that people deceive themselves by believing in their immortality, in the pleasurable and pure nature of their bodies, and in the pride they take in themselves and their possessions.
	indologica.blogg.de /index.php?tag=22&monat=7&jahr=2004 (1161 words)

	Svatantrika-Prasangika
		Rather, the basic division was between those-such as Bhavaviveka and Candrakirti-who accepted external objects conventionally and those-such as Santaraksita and Kamalasila (8th c.)-who argued for an interpretation of conventional reality similar to the Yogacara in which external objects do not exist.
		It may be that the later period of Indian Buddhism saw an increase in Candrakirti's popularity among scholars in India.
		In our case, the fact that Candrakirti might not have understood himself to be establishing a new school does not preclude describing his view as Prasangika, though it does place a heavier burden of proof upon the interpreter who embraces that description.
	www.wordtrade.com /religion/buddhism/svatantrikaprasangika.htm (1909 words)

	Indian Logic Forum :: View topic - Curt retort to Candrakirti
		Why make a point of pointed-ness when It along with it's palpable dullness is presumed by you to be anything but a point to advance the specious voice sucking up to a bauddha grant in the subterfuge of non-origination.
		I wasn't sure if you would be interested in pursuing an exchange on your ideas (sometimes i prefer my retorts to remain without response); i hope at least that i'm not entirely missing the boat by trying to understand your ideas, or to discuss them with you.
		And i would also welcome an exchange on the relevance of the Gadamer quote you posted, especially on the notion of "claim[s] to truth" and on the "fundamental suspension" as applied to Candrakirti (and Madhyamaka in general).
	nyaya.darsana.org /topic92.html?&view=next (1405 words)

	dznature
		Thus Candrakirti refutes that a nature is established by way of its own entity and says that it exists conventionally.
		Objection: Candrakirti says that [such a non-fabricated entity of fire] is taught to be conventionally existent upon making a superimposition in order to get rid of the fear of listeners.
		Also, Candrakirti's Auto-Commentary states: [865.4] It is not just that the master Nagarjuna asserts this nature; also other persons can be caused to assert the meaning of this nature [in debate].
	www.gruntose.com /asynchronous_school/nature/dznature.html (2926 words)

	PHL 354 Philosophies of (Site not responding. Last check: )
		Prasannapada, Candrakirti appears to refute all forms of causes, conditions, and generation.
		Yet it is a core Buddhist contention, one shared by the Madhyamika, that all phenomena are dependently originated because they arise in dependence upon causes and conditions.
		Explain the view of causes and conditions (including the four types of cause) that Candrakirti is attacking.
	www.southalabama.edu /philosophy/loomis/354essay4.htm (277 words)

	Buddhists, Brahmins, and Belief; Epistemology in South Asian Philosophy of Religion; Dan Arnold
		His analysis—developed in conversation with modern Western philosophers like William Alston and J. Austin—offers an innovative reinterpretation of the Indian philosophical tradition, while suggesting that pre-modern Indian thinkers have much to contribute to contemporary philosophical debates.
		Arnold contends that Candrakirti marshals against Buddhist foundationalism an approach that resembles twentieth-century ordinary language philosophy—and does so by employing what are finally best understood as transcendental arguments.
		The conclusion that Candrakirti's arguments thus support a metaphysical claim represents a bold new understanding of Madhyamaka.
	www.columbia.edu /cu/cup/catalog/data/023113/0231132808.HTM (875 words)

	Institute of Advanced Study
		nirvana, in Candrakirti's Prasannapada, which represents and is a standing testimony to the Buddhist critical philosophy par excellence.
		The volume, primarily aiming at an understanding of the Buddhist concept of nirvana in its proper perspective, through eradication of certain earlier misconceptions, highlights for this purpose Candrakirti's unique critical philosophy advocated and worked out so diligently in Prasannapada which is a significant milestone in the development of the Buddhist thought.
		At the same time it is likely to prove itself to be of value for further intensive research in the field.
	www.iias.org /z-nirvana_candrakirti.html (135 words)

	Blackwell Online - Buddhists, Brahmins, and Belief
		Arnold's analysis -- developed in conversation with modern Western philosophers like William Alston and J. Austin -- offers an innovative reinterpretation of the Indian philosophical tradition and the ways in which premodern Indian thinkers can contribute to contemporary philosophical debates.
		Arnold argues that Mimamsa constructed a theory of epistemology that has affinities to important works of twentieth-century philosophy of religion.
		He shows that Candrakirti's philosophy subverted epistemological discourse by employing transcendental arguments.
	bookshop.blackwell.co.uk /jsp/welcome.jsp?action=search&type=isbn&term=0231132808&source=3246541172 (592 words)

	Ruins of Nalanda University, India (Site not responding. Last check: )
		This trend was perfected by the Prasangika Madhyamika of Candrakirti (7th c.) who also provided milk for the monastery by milking a two-dimensional cow painted into a picture.
		Candrakirti would regularly debate with the layman Candragomin.
		So well matched were these two that their debates always ended in a draw.
	www.turtlehill.org /india/india2/nala.html (433 words)

	AbeBooks: Search Results - Candrakirti
		Candrakirti on essencelessness as the essence of things 175 Conclusion : justification and truth, relativism and pragmatism : some lessons for religious studies 205 Epistemology in South Asian philosophy of religion 205 On the context of this inquiry : some lessons for religious studies 212.
		Materials for the Study of Aryadeva Dharmapala and Candrakirti The Catuhsataka of Aryadeva, Chapters XII and XIII, with the Commentaries of Dharmapala and Candrakirti (ISBN: 8120831128)
		Kambala’s unique position can best be seen, perhaps, as the midway point in a series of positions taken by philosophers of the fifth and sixth centuries, the other positions in the series illustrated by Buddhapalita, Bhavya, Dharmapala and Dignaga.
	www.abebooks.co.uk /search/sortby/3/kn/Candrakirti (1556 words)

	Buddhist Philosophy of Mind
		Candrakirti’s criticism holds true though for those who do not see this final/provisional meaning distinction, a failure he accuses Vijnanavadins of making.
		Candrakirti refutes the cittamatra doctrine in three ways: first based on the dialectic of the refutation by emptiness
		Candrakirti asserts that in the dream one did indeed experience forms, the faculties which perceived them, and the perceptual consciousness of the forms.However, when one wakes, one sees the illusory nature of all three, not merely the first two.Thus, all three are seen as illusory from the standpoint of ultimate truth.
	www.mtfreethinkers.org /essays_stories/philosophy/Buddhist_philosophy_of_mind.html (2319 words)

	Santa Barbara Institute for Consciousness Studies
		He received an award from the Académie des sciences morales et politiques in 1997 for his work in the philosophy of quantum mechanics.
		He is presently learning Sanskrit in order to get better understanding of basic texts by Nagarjuna and Candrakirti for a philosophical project on the concept of relation in physics and the theory of knowledge.
		Director of the Center for the Study of Brain, Mind and Behavior
	www.sbinstitute.com /staff.html (2771 words)

	E-sangha, Buddhist Forum and Buddhism Forum -> Candrakirti
		Candrakirti, "The world is not valid in any way."
		In the Lamrim - Stages of the Path, Vol III, Candrakirti is quoted as saying :
		For one must draw this distinction in order to properly sublate it in the actual ultimate.
	www.lioncity.net /buddhism/index.php?showtopic=39284 (1629 words)

	Namse Bangdzo Bookstore: Candrakirti
		"The Author has studied with great care and ability the first chapter of Candrakirti's commentary on the Madhyamakakarika by the great master Nagarjuna, in order to make it more accessible and better known to English-speaking readers.
		Indeed, he sees the first chapter as being undoubtedly the most important of the whole work, due both to its intrinsic worth and because it makes it easier to understand the following twenty-six chapters."[...] -- Excerpt from the Presentation
		Candrakirti, Cesare Rizzi, Motilal Banarsidass, Hardcover, 66 pages, $8.95
	www.namsebangdzo.com /ProductDetails.asp?ProductCode=12002&Click=3736 (135 words)

	MADHYAMAKA SCHOOLS IN INDIA
		This Volume traces the development of one of the most divisible debates in Buddhist philosophy in which leading parts were taken by Nagarjuna, Bhavaviveka and Candrakirti.
		He draws substantially on the Tibetan sources to prove his viewpoint.
		He also makes use of Nagarjuna's Mulamadhyamakakarika and Candrakirti's Prasannapadanamamadhyamakavrtti.
	www.exoticindiaart.com /book/details/IDC239 (312 words)

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