By Anne MacDonald
The Prasannapadā is one among Candrakīrti’s most vital compositions. Of its twenty-seven chapters commenting on Nāgārjuna’s Mūlamadhyamakakārikā, the 1st, which might impression the later process the Madhyamaka institution, is the longest and so much wide-ranging. it really is right here that Candrakīrti, as well as elucidating Nāgārjuna’s refutation of the true lifestyles of reasons and prerequisites, defends his personal perspectives on serious problems with ontology and epistemology opposed to these of well-liked Buddhist students comparable to the Mādhyamika Bhāviveka and the founding father of the logical-epistemological university, i. e., Dignāga, in addition to non-Buddhist adversaries similar to the Naiyāyikas. His exact protection of the sooner Mūlamadhyamakakārikā commentator Buddhapālita from Bhāviveka’s critique grew to become an issue of severe debate for Tibetan exegetes, and is usually pinpointed because the resource of the bifurcation of the Madhyamaka university into discrete streams and as protecting the major to the debatable “Prāsaṅgika-Svātantrika distinction.” of maximum significance for the proper figuring out of the philosophical perspectives offered in Candrakīrti’s works are reliably edited texts of the unique Sanskrit. within the century because the booklet of Louis de los angeles Vallée Poussin’s variation of the Prasannapadā, a few outdated Sanskrit manuscripts of the paintings were came upon, and Anne MacDonald has harvested their riches for this new version of its first bankruptcy. Her accompanying copiously annotated English translation makes obtainable in all their complexity and brilliance Candrakīrti’s arguments opposed to his competitors, and considerably complements our knowing of seminal elements of his Madhyamaka imaginative and prescient.
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In Clear Words: The Prasannapadā, Chapter One. Vol I: Introduction, Manuscript Description, Sanskrit Text by Anne MacDonald