Resurrecting Candrakīrti : disputes in the Tibetan creation of Prāsaṅgika /
The Seventh-Century Indian master Candrakirti lived a life of relative obscurity, only to have his thoughts and writings rejuvenated during the Tibetan transmission of Buddhism. Since then, Candrakirti has been celebrated as offering the most thorough and accurate vision of Nagarjuna's view of...
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| Format: | Book |
| Language: | English |
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Boston :
Wisdom Publications,
[2009], ©2009
Boston : c2009 Boston : ©2009 Boston : [2009] |
| Series: | Studies in Indian and Tibetan Buddhism
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| Subjects: |
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| 100 | 1 | |a Vose, Kevin, |d 1970- |1 http://viaf.org/viaf/68351987 | |
| 100 | 1 | |a Vose, Kevin, |d 1970- | |
| 245 | 1 | 0 | |a Resurrecting Candrakīrti : |b disputes in the Tibetan creation of Prāsaṅgika / |c Kevin A. Vose |
| 260 | |a Boston : |b Wisdom Publications, |c [2009], ©2009 | ||
| 260 | |a Boston : |b Wisdom Publications, |c c2009 | ||
| 260 | |a Boston : |b Wisdom Publications, |c ©2009 | ||
| 264 | 1 | |a Boston : |b Wisdom Publications, |c [2009] | |
| 264 | 4 | |c ©2009 | |
| 300 | |a x, 293 p. ; |c 23 cm | ||
| 300 | |a x, 293 pages ; |c 23 cm | ||
| 336 | |a text |b txt |2 rdacontent | ||
| 337 | |a unmediated |b n |2 rdamedia | ||
| 338 | |a volume |b nc |2 rdacarrier | ||
| 490 | 1 | |a Studies in Indian and Tibetan Buddhism | |
| 500 | |a This WorldCat-derived record is shareable under Open Data Commons ODC-BY, with attribution to OCLC |5 CTY | ||
| 504 | |a Includes bibliographical references (p. 243-260) and index | ||
| 504 | |a Includes bibliographical references (pages 243-260) and index | ||
| 505 | 0 | 0 | |t The Twelfth-Century Candrakirti -- |t School, Movement, Doxographical Category -- |g 1 |t The Indian Discovery of Candrakirti -- |t Reviving Candrakirti's Critique of Ultimate Valid Cognition -- |t Candrakirti and Tantra -- |t Resurrecting Candrakirti, Creating Prasangika -- |g 2. |t The Birth of Prasangika -- |t Territory and Translations in Tibet's Later Diffusion -- |t Ngok and Patsab: Textual Ownership and Competing Communities -- |t Texts in Conflict and the Scholastic Solution -- |t Conclusion: Prasangika and Svatantrika Schools -- |g 3. |t Taxonomies of Ignorance, Debates on Validity -- |t Mistaken Mind, Deceptive Mind -- |t Jayananda's Two Truths -- |t Levels of Validity -- |t Conclusion: Competing Schools of Philosophy, Unified Religious Vision -- |g 4. |t What Can Be Said About the Ineffable? -- |t The Prasangika Ultimate -- |t Chapa's Ultimate -- |t Almost the Ultimate -- |t Conclusion: The Importance of the Ultimate -- |g 5. |t Prasangika vs. Svatantrika on Non-Abiding Nirvana -- |t "Knowing" the Ultimate: Transformation in the Absence of Mind -- |t Making a Blind Buddha See -- |t Svatantrika Solutions to Buddha Vision -- |t Conclusion: Madhyamaka Nirvana -- |t Conclusion: The Prasangika Victory -- |t Materials: The Arguments against Prasangas and for Svatantra Inference in Chapa Chokyi Senge's Compilation of the Three Madhyamikas from the East -- |t Refuting a Real Entity -- |g 1. |t Debunking that Consequences Negate the Object of Negation -- |g 2. |t The Way of Refuting Proliferations Through Inference. |
| 505 | 0 | 0 | |t The Twelfth-Century Candrakirti |g 4 -- |t School, Movement, Doxographical Category |g 10 -- |g 1 |t The Indian Discovery of Candrakirti |g 17 -- |t Reviving Candrakirti's Critique of Ultimate Valid Cognition |g 21 -- |t Candrakirti and Tantra |g 27 -- |t Resurrecting Candrakirti, Creating Prasangika |g 36 -- |g 2 |t The Birth of Prasangika |g 41 -- |t Territory and Translations in Tibet's Later Diffusion |g 42 -- |t Ngok and Patsab: Textual Ownership and Competing Communities |g 45 -- |t Texts in Conflict and the Scholastic Solution |g 52 -- |t Conclusion: Prasangika and Svatantrika Schools |g 60 -- |g 3 |t Taxonomies of Ignorance, Debates on Validity |g 63 -- |t Mistaken Mind, Deceptive Mind |g 66 -- |t Jayananda's Two Truths |g 71 -- |t Levels of Validity |g 78 -- |t Conclusion: Competing Schools of Philosophy, Unified Religious Vision |g 82 -- |g 4 |t What Can Be Said About the Ineffable? |g 87 -- |t The Prasangika Ultimate |g 88 -- |t Chapa's Ultimate p 92 -- |t Almost the Ultimate |g 99 -- |t Conclusion: The Importance of the Ultimate |g 110 -- |g 5 |t Prasangika vs. Svatantrika on Non-Abiding Nirvana |g 111 -- |t "Knowing" the Ultimate: Transformation in the Absence of Mind |g 112 -- |t Making a Blind Buddha See |g 120 -- |t Svatantrika Solutions to Buddha Vision |g 122 -- |t Conclusion: Madhyamaka Nirvana |g 132 -- |t Conclusion: The Prasangika Victory |g 135 -- |t Materials: The Arguments against Prasangas and for Svatantra Inference in Chapa Chokyi Senge's Compilation of the Three Madhyamikas from the East |g 139 -- |t Refuting a Real Entity |g 141 -- |g 1 |t Debunking that Consequences Negate the Object of Negation |g 141 -- |g 2 |t The Way of Refuting Proliferations Through Inference |g 166 |
| 505 | 0 | 0 | |t Twelfth-Century Candrakirti -- |t School, Movement, Doxographical Category -- |g 1 |t Indian Discovery of Candrakirti -- |t Reviving Candrakirti's Critique of Ultimate Valid Cognition -- |t Candrakirti and Tantra -- |t Resurrecting Candrakirti, Creating Prasangika -- |g 2. |t Birth of Prasangika -- |t Territory and Translations in Tibet's Later Diffusion -- |t Ngok and Patsab: Textual Ownership and Competing Communities -- |t Texts in Conflict and the Scholastic Solution -- |t Conclusion: Prasangika and Svatantrika Schools -- |g 3. |t Taxonomies of Ignorance, Debates on Validity -- |t Mistaken Mind, Deceptive Mind -- |t Jayananda's Two Truths -- |t Levels of Validity -- |t Conclusion: Competing Schools of Philosophy, Unified Religious Vision -- |g 4. |t What Can Be Said About the Ineffable? -- |t Prasangika Ultimate -- |t Chapa's Ultimate -- |t Almost the Ultimate -- |t Conclusion: The Importance of the Ultimate -- |g 5. |t Prasangika vs. Svatantrika on Non-Abiding Nirvana -- |t "Knowing" the Ultimate: Transformation in the Absence of Mind -- |t Making a Blind Buddha See -- |t Svatantrika Solutions to Buddha Vision -- |t Conclusion: Madhyamaka Nirvana -- |t Conclusion: The Prasangika Victory -- |t Materials: The Arguments against Prasangas and for Svatantra Inference in Chapa Chokyi Senge's Compilation of the Three Madhyamikas from the East -- |t Refuting a Real Entity -- |g 1. |t Debunking that Consequences Negate the Object of Negation -- |g 2. |t Way of Refuting Proliferations Through Inference. |
| 520 | |a The Seventh-Century Indian master Candrakirti lived a life of relative obscurity, only to have his thoughts and writings rejuvenated during the Tibetan transmission of Buddhism. Since then, Candrakirti has been celebrated as offering the most thorough and accurate vision of Nagarjuna's view of emptiness which, in turn, most fully represents the final truth of the Buddha's teaching. Candrakirti's emptiness denies the existence of any "nature," or substantial, enduring essence in ourselves or in the phenomenal world while avoiding the extreme view of nihilism. In this view, our false belief in nature is at the root of our ignorance and is the basis for all mental and emotional pain and disturbance. For many Tibetan scholars, only Candrakirti' Middle Way entirely overcomes our false belief in inherent identity and, consequently, alone overcomes ignorance, delivering freedom from the cycle of uncontrolled death and rebirth known as samsara | ||
| 520 | 1 | |a "Candrakirti's writings have formed the basis for Madhyamaka study in all major traditions of Tibetan Buddhism. In Resurrecting Candrakirti, Kevin Vose presents the reader with a thorough presentation of Candrakirti's rise to prominence and the further elaborations the Tibetans have made on his presentation of emptiness. By splitting Madhyamaka into two sub-schools, namely the Svatantrika and Prasangika, the Tibetans became pioneers in understanding reality, and created a new way to define differences in interpretation. Resurrecting Candrakirti provides the historical and philosophical context necessary to understand both Madhyamaka and its importance to Tibetan Buddhist thought."--BOOK JACKET | |
| 520 | 1 | |a "Candrakirti's writings have formed the basis for Madhyamaka study in all major traditions of Tibetan Buddhism. In Resurrecting Candrakirti, Kevin Vose presents the reader with a thorough presentation of Candrakirti's rise to prominence and the further elaborations the Tibetans have made on his presentation of emptiness. By splitting Madhyamaka into two sub-schools, namely the Svatantrika and Prasangika, the Tibetans became pioneers in understanding reality, and created a new way to define differences in interpretation. Resurrecting Candrakirti provides the historical and philosophical context necessary to understand both Madhyamaka and its importance to Tibetan Buddhist thought."--Jacket | |
| 520 | 8 | |a Candrakirti's writings have formed the basis for Madhyamaka study in all major traditions of Tibetan Buddhism. In Resurrecting Candrakirti, Kevin Vose presents the reader with a thorough presentation of Candrakirti's rise to prominence and the further elaborations the Tibetans have made on his presentation of emptiness. By splitting Madhyamaka into two sub-schools, namely the Svatantrika and Prasangika, the Tibetans became pioneers in understanding reality, and created a new way to define differences in interpretation. Resurrecting Candrakirti provides the historical and philosophical context necessary to understand both Madhyamaka and its imortance to Tibetan Buddhist thought | |
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