Candrakīrti

PersonType	Category:Classical Indian Authors
MainNameTib	ཟླ་བ་གྲགས་པ་
MainNameWylie	zla ba grags pa
MainNameSkt	Candrakīrti
YearBirth	c. 570
YearDeath	c. 640
ReligiousAffiliation	Nalanda; Prāsaṅgika Madhyamaka
StudentOf	Nāgārjuna  ·  Āryadeva
BDRC	https://www.tbrc.org/#!rid=P5782
IsInGyatsa	No
BnwShortPersonBio	An important Madhyamaka master and commentator on the works of Nāgārjuna and Āryadeva, associated especially with what would later be known as the Prāsaṅgika branch of Madhyamaka. Very little is known about his life; according to Tibetan sources, he was from south India and a student of Kamalabuddhi. He may have been a monk of Nālandā. He wrote commentaries on Nāgārjuna’s Yuktiṣaṣṭikā and Śūnyatāsaptati as well as Āryadeva's Catuḥśataka. His two most famous and influential works, however, are his Prasannapadā (Clear Words), which is a commentary on Nāgārjuna's Mūlamadhyamakakārikā, and his Madhyamakāvatāra (Entrance to the Middle Way). (Source: "Candrakīrti." In The Princeton Dictionary of Buddhism, 165. Princeton University Press, 2014. http://www.jstor.org/stable/j.ctt46n41q.27.)
PosBuNayDefProv	Provisional
PosBuNayDefProvNotes	"Buddha nature was taught merely as a means of temporarily easing ordinary persons of their fear of selflessness and of attracting non-Buddhists." Kano, K. Buddha-Nature and Emptiness, p. 9.
PosEmptyLumin	Tathāgatagarbha was Taught Merely to Encourage Sentient Beings to Enter the Path
PosEmptyLuminNotes	"Buddha nature was taught merely as a means of temporarily easing ordinary persons of their fear of selflessness and of attracting non-Buddhists." Kano, K. Buddha-Nature and Emptiness, p. 9.
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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.

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 nonexistence of the self as a permanent, unchanging entity.