Candrakirti's Pancaskandhaprakarana. I. Tibetan text
Journal name: Acta Orientalia
Original article title: Candrakirti's Pancaskandhaprakarana. I. Tibetan text
ACTA ORIENTALIA is a journal focused on the study of Oriental languages, history, archaeology, and religions from ancient times to the present. The journal includes articles reviewed by a senior scholar in the relevant field.
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Original source:
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Christian Lindtner
Acta Orientalia:
(Founded in 1922 and published annually)
Full text available for: Candrakirti's Pancaskandhaprakarana. I. Tibetan text
Year: 1979 | Doi: 10.5617/ao.5111
Copyright (license): CC BY 4.0
Summary of article contents:
1) Introduction
Candrakitri's Pancaskandhaprakarana, a significant Buddhist text composed in Tibetan and attributed to the renowned scholar Candrakirti, offers a sophisticated exploration of Buddhist philosophy and psychology from a Madhyamika perspective. The text meticulously categorizes and discusses the five aggregates (skandhas) that constitute human experience, while also engaging with intricate philosophical concepts that underscore the understanding of reality within Buddhist thought. In addition to providing commentary and analysis, the author, Chr. Lindtner, also highlights the broader implications of Candrakirti's work for contemporary studies in Buddhist philosophy.
2) The Concept of the Five Aggregates
One of the primary concepts discussed in Pancaskandhaprakarana is the classification of existence into five aggregates, or skandhas: form (rupa), feelings (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana). Each aggregate represents a distinct aspect of an individual's experience and contributes to the overall complexity of human existence. This classification is essential for understanding the nature of suffering and the path towards enlightenment, as it reveals how attachment to these aggregates leads to bondage in the cycle of samsara.
3) The Nature of Suffering
Another critical theme in the text is the exploration of suffering (duhkha) as a fundamental aspect of human existence. Candrakirti elucidates how the five aggregates contribute to the experience of suffering, emphasizing that attachment to changing phenomena inevitably leads to pain and dissatisfaction. The teachings encourage practitioners to cultivate awareness and insight into the nature of suffering to facilitate a deeper understanding of the self and the potential for liberation. This conceptual framework underscores the importance of recognizing impermanence and the fleeting nature of aggregated experiences.
4) The Role of Wisdom
Wisdom (prajna) emerges as a vital component in the journey towards overcoming suffering and attaining enlightenment. The text emphasizes the necessity of cultivating prajna to perceive reality clearly and to deconstruct the misconceptions surrounding the self and existence. Through the practice of insight meditation and contemplation on the aggregates, practitioners can develop a profound understanding of the nature of reality, which ultimately leads to the liberation from samsara. This wisdom is portrayed not merely as intellectual knowledge but as direct experiential insight that transforms one's relationship with suffering and the aggregates.
5) The Interdependency of Phenomena
Candrakirti highlights the interconnectedness and interdependence of phenomena, challenging the notion of intrinsic existence. His analysis reveals that all aspects of experience, including the five aggregates, arise in dependence upon various conditions and are thus devoid of independent self-nature. This perspective is central to Madhyamika philosophy, which posits that understanding the emptiness (shunyata) of phenomena is crucial for alleviating suffering. Emphasizing interdependence fosters a compassionate view that recognizes the shared nature of all beings within the cycle of suffering.
6) The Practice of Non-attachment
The concept of non-attachment is intertwined with the discussions of the aggregates and suffering. Candrakirti advocates for the development of non-attachment as a means to navigate through the complexities of existence while acknowledging the impermanent nature of the aggregates. By reducing attachment, practitioners can alleviate the experience of suffering and cultivate a sense of equanimity that remains undisturbed by external circumstances. This practice is key to progressing on the path toward enlightenment and achieving a state of inner peace.
7) Conclusion
In conclusion, Candrakirti's Pancaskandhaprakarana is an invaluable resource for understanding central tenets of Buddhist philosophy while addressing the psychological aspects of human experience. Through careful analysis of the aggregates, suffering, wisdom, interdependence, and non-attachment, the text provides profound insights that remain relevant for contemporary philosophical discourse. Lindtner's critical edition and interpretation serve to illuminate the depth and richness of Candrakirti's thought, encouraging further exploration of its implications for both academic study and spiritual practice.
FAQ section (important questions/answers):
What is the primary focus of Candrakirti's Pancaskandhaprakaraṇa?
The Pancaskandhaprakaraṇa is a treatise on Abhidharma from the Madhyamika perspective, addressing complex philosophical concepts in a systematic and accessible manner.
Who is the author of the Pancaskandhaprakaraṇa?
The treatise is attributed to Candrakirti, a renowned Buddhist acarya. His contributions primarily involve commentaries on Madhyamika philosophy, with little known of his personal life.
What are the key themes explored in the Pancaskandhaprakaraṇa?
Key themes include the nature of skandhas (aggregates), perception, consciousness, and emptiness, emphasizing the interdependence of concepts in Buddhist philosophy.
How does the Pancaskandhaprakaraṇa relate to other works by Candrakirti?
The Pancaskandhaprakaraṇa complements Candrakirti's other works, such as the Prasannapada, offering a deeper understanding of Madhyamika philosophy and its implications.
What is the significance of the Tibetan translation of the text?
The Tibetan translation, attributed to Dipamkarasrijnana and Lo Tshul khrims rgyal ba, preserves the treatise for future generations, making Candrakirti's teachings accessible to Tibetan Buddhists.
What external evidence supports the authenticity of the Pancaskandhaprakaraṇa?
External evidence includes citations in later texts, references to Candrakirti in Tibetan historical accounts, and acknowledgment by Buddhist scholars, supporting its attribution to him.
What internal evidence indicates the text's authenticity?
Internal evidence such as stylistic similarities with Candrakirti's known works and the shared doctrinal perspective across his writings supports the authenticity of the Pancaskandhaprakaraṇa.
How is the text organized thematically or structurally?
The text is structured around the five skandhas, elaborating on each aggregate's characteristics, relating them to consciousness, perception, and the nature of being.
What translations or editions of the Pancaskandhaprakaraṇa are available?
Available translations include various Tibetan editions, with critical studies and commentaries helping to contextualize its philosophical arguments in contemporary discussions.
Glossary definitions and references:
Oriental and Historical glossary list for “Candrakirti's Pancaskandhaprakarana. I. Tibetan text”. This list explains important keywords that occur in this article and links it to the glossary for a better understanding of that concept in the context of History, Linguistics, Religion, Philosophy, Hinduism, Buddhism, Jainism etc.
1) chos:
In the provided text, the term 'chos' refers to the Buddhist concept of Dharma, which encompasses the teachings and the law or the order of nature and its realization in Buddhism.
2) Kham (khams, Khaam):
In the context of the given material, 'khams' refers to the elements or realms in Buddhist philosophy. For example, the 'khams bco brgyad' or 'eighteen realms' discussed in the text.
3) Phra:
[see source text or glossary: Phra]
4) Rtsa:
[see source text or glossary: Rtsa]
5) Candrakirti:
Candrakirti is the author of several significant works in Madhyamika Buddhism, an important school in Mahayana Buddhist philosophy. His 'Pancaskandhaprakaraña' is critically edited in part of the source text.
6) Tibetan:
The source text includes Tibetan translations and interpretations of various Sanskrit works, indicating the relevance of Tibetan scholarship in the transmission of Buddhist literature.
7) Grub:
[see source text or glossary: Grub]
8) Tam:
[see source text or glossary: Tham]
9) gnas pa:
[see source text or glossary: gnas pa]
10) Kyan:
[see source text or glossary: Kyan]
11) grub pa:
[see source text or glossary: grub pa]
12) Drug:
[see source text or glossary: Drug]
13) sgra:
[see source text or glossary: sgra]
14) Sanskrit:
Sanskrit is a classical language of India, extensively used in Buddhist texts. The source contains fragments and references to Sanskrit manuscripts critically edited and translated.
15) Sidpai (srid pa'i, srid pa, Sidpa):
[see source text or glossary: srid pa'i]
16) Tathagata (Tatha-gata):
Tathagata is an epithet for the Buddha, representing his transcendental nature and enlightened state, and is invoked in prayers for protection from the sufferings of samsara.
17) Trahi:
[see source text or glossary: Trahi]
18) Phan:
[see source text or glossary: Phan]
19) Chad:
[see source text or glossary: Chad]
20) Shnam (Snam):
[see source text or glossary: Snam]
21) Samten (bsam gtan):
In the context of the source, 'bsam gtan' refers to meditative absorption or samadhi in Buddhist practice. It is critical for achieving higher states of realization.
22) Phakpa (phags pa):
[see source text or glossary: phags pa]
23) Nagarjuna:
Nagarjuna is a foundational philosopher in Mahayana Buddhism, known for his works that include the 'Mulamadhyamakakarika.' His hypothetical authorship of various texts is discussed in the source.
24) Skandha (Skamdha, Skamda):
In the text, 'skandha' refers to the five aggregates (form, sensation, perception, mental formations, and consciousness) that constitute a sentient being’s experience.
25) Prasannapada:
'Prasannapada' is a significant commentary on Nagarjuna’s 'Mulamadhyamakakarika,' authored by Candrakirti and referenced in the critical analysis provided in the text.
26) Thal:
[see source text or glossary: Thal]
27) khams gsum:
[see source text or glossary: khams gsum]
28) Maya (Maya°):
Maya refers to the concept of illusion, often illustrated in the text with metaphors like 'indrajala' to describe the deceiving nature of phenomena in samsara.
29) Chod (Chöd, gcod):
[see source text or glossary: gcod]
30) kun rdzob:
[see source text or glossary: kun rdzob]
31) Samsara (Sansara, Sangsara, Samshara):
Samsara in the text denotes the cyclic existence characterized by suffering and rebirth, from which beings seek liberation through the teachings of Buddhism.
32) Bhavya:
Bhavya, also known as Bhavaviveka, is an important scholar in Madhyamaka Buddhism, whose works and interactions with Candrakirti and Nagarjuna are discussed in the source.
33) rgyud:
[see source text or glossary: rgyud]
34) Tipitaka (Tripitaka, Tri-pitaka):
Tripitaka includes the three baskets of Buddhist scriptures: Sutta, Vinaya, and Abhidhamma. The source mentions Tibetan editions of the Tripitaka containing significant texts.
35) Hell:
In the context of the provided text, Hell (dMyal ba in Tibetan) refers to one of the realms of existence characterized by severe suffering and torment, often described in Buddhist cosmology.
36) Tun:
[see source text or glossary: Thun]
37) slob dpon:
Slob dpon translates as ‘teacher’ or ‘master,’ a term used in the context of addressing learned scholars or spiritual guides such as in Buddhist practices.
38) Buddhism (Buddhist tradition):
Buddhism, the religious tradition founded by Siddhartha Gautama, is the overarching context of the text, which explores its philosophical, textual, and historical dimensions.
39) Peking:
Peking refers to an edition of the Tibetan Tripitaka, cited in the critical edition of the text. It signifies the contributions of different editions to the preservation of Buddhist scriptures.
40) Derge:
Derge is another influential edition of the Tibetan Tripitaka mentioned in the text, showcasing the different sources and their importance in the critical editing process.
41) Chun:
[see source text or glossary: Chun]
42) Srog:
[see source text or glossary: Srog]
43) External:
External criteria are factors used to verify the authenticity of texts, such as historical references or mentions in other works. The text discusses the use of such criteria in validating authorship.
44) Ayatana:
Dvadasha Ayatana refers to the twelve sense bases in Buddhist philosophy, including the six internal (senses) and six external (sense objects). It is part of the Abhidharma analysis in the text.
45) Indian:
Indian refers to elements connected to India, such as the origin of Buddhist texts, scholars, and historical context, as frequently referenced throughout the source text.
46) Dhatu:
Ashtadasa Dhatu explained in the text refers to the eighteen realms in Buddhist philosophy, comprising six sense organs, six sense objects, and six types of consciousness.
47) Atisha (Atisa):
Atisa was a key figure in the transmission of Buddhism to Tibet, known for his translations and teachings. He is mentioned as a translator in the context of the provided source.
48) Khash (Khas):
[see source text or glossary: Khas]
49) Car:
[see source text or glossary: Char]
50) dkon mchog gsum:
[see source text or glossary: dkon mchog gsum]
51) mtha' yas:
[see source text or glossary: mtha' yas]
52) Bodhicaryavatara (Bodhi-caryavatara):
Bodhicaryavatara, authored by Shantideva, is a major text in Mahayana Buddhism, cited and discussed in the source text, especially in relation to other Buddhist teachings.
53) bden par yod pa:
[see source text or glossary: bden par yod pa]
54) Dharmapala (Dharma-pala):
Dharmapala, a Buddhist scholar referenced in the source, is known for his contributions to Buddhist philosophy and logic, including interactions with later scholars like Candrakirti.
55) Calcutta:
Calcutta is mentioned as a location where significant Buddhist texts were edited and published, indicating the academic efforts to compile and study Buddhist manuscripts.
56) Narthang:
Narthang is an edition of the Tibetan Tripitaka mentioned in the source, showcasing its role in preserving and transmitting Buddhist texts through critical editions.
57) Acarya:
Acarya, meaning teacher or preceptor, is a title used for revered Buddhist scholars like Nagarjuna and Candrakirti, whose works are analyzed in the source text.
58) Kashya (Kasya):
[see source text or glossary: Kasya]
59) Kunde (Kumde, Kundé):
[see source text or glossary: Kunde]
60) Jirna:
[see source text or glossary: Jirna]
61) Ocean:
Ocean, particularly 'samsara's ocean,' is a metaphor used in the text to describe the vast and deep nature of cyclic existence, from which beings seek to attain liberation.
62) Mriga (Mrga):
[see source text or glossary: Mrga]
63) khams bco brgyad:
This phrase translates to 'eighteen realms,' a concept in Buddhist Abhidharma that includes six senses, six objects, and six consciousnesses, critical to the text's philosophical analysis.
64) smad pa:
[see source text or glossary: smad pa]
65) Madhyamakavatara:
Madhyamakavatara, composed by Candrakirti, is a significant commentary on Nagarjuna's works, discussed and referenced extensively in the source for its philosophical insights.
66) Cittasamprayukta (Citta-samprayukta):
Cittasamprayukta refers to mental factors associated with the mind in Buddhist philosophy, specifically those discussed under the Samskara-skandha in the source text.
67) Samskaraskandha (Samskara-skandha):
Samskara-skandha is one of the five aggregates (skandhas) in Buddhism, encompassing volitional formations or mental formations, analyzed within the provided source.
68) Cittaviprayukta (Citta-viprayukta):
Cittaviprayukta in the context refers to factors dissociated from the mind in Abhidharma, essential for understanding the classification of phenomena in the source text.
69) Dvadashayatana (Dvadashan-ayatana, Dvadasayatana):
Dvadasa-ayatana, or the twelve sense bases, include the six internal senses and six corresponding external objects, elaborated within the Abhidharma framework in the text.
70) Samjnaskandha (Samjna-skandha, Sanjnaskandha, Sanjna-skandha):
Samjna-skandha, the aggregate of perception, is one of the five aggregates in Buddhism, crucial for understanding how perception shapes experiences, as explained in the source.
71) Bhavaviveka:
Bhavaviveka, mentioned in the source, is an important Madhyamika scholar known for his critiques and commentaries, and interactions with other philosophers like Candrakirti.
72) Madhyamaka (Madhyamika):
Madhyamaka is a school of Mahayana Buddhist philosophy founded by Nagarjuna, aiming to elucidate the concept of emptiness (sunyata) and the middle way, critically analyzed in the source.
73) Vasubandhu:
Vasubandhu is a major figure in Buddhist philosophy, known for his works on Abhidharma, Yogacara, and critiques of different Buddhist schools, referenced in the source text.
74) Abhidhamma (Abhidharma):
Abhidharma refers to the analytical framework of Buddhist teachings, focusing on understanding the nature of reality and phenomena, central to the analysis in the source.
75) sgro 'dogs:
[see source text or glossary: sgro 'dogs]
[Note: The above list is limited to 75. Total glossary definitions available: 280]