Bhāvaviveka

PersonType	Category:Classical Indian Authors
MainNamePhon	Bhāvaviveka
MainNameTib	ལེགས་ལྡན་འབྱེད་
MainNameWylie	legs ldan 'byed
MainNameSkt	Bhāvaviveka
MainNamePin	Qingbian
SortName	Bhāvaviveka
AltNamesTib	ལེགས་ལྡན་  ·  སྐལ་ལྡན་
AltNamesWylie	legs ldan  ·  skal ldan
AltNamesOther	Bhāviveka  ·  Bhavya
YearBirth	500
YearDeath	578
ReligiousAffiliation	Svātantrika Madhyamaka
StudentOf	Klu grub
TeacherOf	Dpal sbas
BDRC	https://www.tbrc.org/#!rid=P0RK301
IsInGyatsa	No
BnwShortPersonBio	Also known as Bhāviveka and Bhavya, an important Indian master of the Madhyamaka school, identified in Tibet as a proponent of Svātantrika Madhyamaka and, within that, of Sautrāntika-Svātantrika-Madhyamaka. He is best known for two works. The first is the Prajñāpradīpa, his commentary on Nāgārjuna’s Mūlamadhyam- akakārikā; this work has an extensive subcommentary by Avalokitavrata. Although important in its own right as one of the major commentaries on the central text of the Madhyamaka school, the work is most often mentioned for its criticism of the commentary of Buddhapālita on the first chapter of Nāgārjuna’s text, where Bhāvaviveka argues that it is insufficient for the Madhyamaka only to state the absurd consequences (prasaṅga) that follow from the position of the opponent . . . The other major work of Bhāvaviveka is his Madhyamakahṛdaya, written in verse, and its prose autocommentary, the Tarkajvālā. The Madhyamakahṛdaya is preserved in both Sanskrit and Tibetan, the Tarkajvālā only in Tibetan. It is a work of eleven chapters, the first three and the last two of which set forth the main points in Bhāvaviveka’s view of the nature of reality and the Buddhist path, dealing with such topics as bodhicitta, the knowledge of reality (tattvajñāna), and omniscience (sarvajñātā). The intervening chapters set forth the positions (and Bhāvaviveka’s refutations) of various Buddhist and non-Buddhist schools, including the śrāvaka, Yogācāra, Sāṃkhya, Vaiśeṣika, Vedānta, and Mīmāṃsā. These chapters (along with Śāntarakṣita’s Tattvasaṃgraha) are an invaluable source of insight into the relations between Madhyamaka and other contemporary Indian philosophical schools, both Buddhist and non-Buddhist. (Source: "Bhāvaviveka." In The Princeton Dictionary of Buddhism, 114. Princeton University Press, 2014. http://www.jstor.org/stable/j.ctt46n41q.27.)
PosBuNayDefProv	Provisional
PosBuNayDefProvNotes	"Bhāviveka contends that the teaching that all sentient beings have Buddha-nature implies merely that emptiness, signlessness, and wishlessness, etc., abide in the minds of all sentient beings; it does not presuppose an inherent eternal puruṣa pervading everything." Kano, K. Buddha-Nature and Emptiness, p. 8.
PosAllBuddha	Yes
PosAllBuddhaMoreNotes	See Kano, K. Buddha-Nature and Emptiness, p. 8.
PosEmptyLumin	Tathāgatagarbha was Taught Merely to Encourage Sentient Beings to Enter the Path
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Along with Yogācāra, it is one of the two major philosophical schools of Mahāyāna Buddhism. Founded by Nāgārjuna around the second century CE, it is rooted in the Prajñāpāramitā Sūtras, though its initial exposition was presented in Nāgārjuna's Mūlamadhyamakakārikā.

The disciples of the Buddha who aspire to attain individual liberation or nirvāṇa. The final goal of the Hearers is to become an arhat, a state in which one has totally eliminated the inner problems of attachment, hatred and ignorance, the main causes for rebirth in this cycle of existence. There are four stages of a śrāvaka path including eight phases.

Along with Madhyamaka, it was one of the two major philosophical schools of Mahāyāna Buddhism. Founded by Asaṅga and Vasubandhu around the fourth century CE, many of its central tenets have roots in the Saṃdhinirmocanasūtra and the so-called third turning of the dharma wheel (see tridharmacakrapravartana).

The state of being empty of an innate nature due to a lack of independently existing characteristics.