Buddhapālita

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Buddhapālita, बुद्धपालित, (470–550) was a commentator on the works of Nagarjuna and Aryadeva. His works were criticised by his contemporary Bhāviveka, and then defended by the later Candrakīrti, whose differentiations of the scholars led to the rise of the Prasaṅgika and Svatantrika schools of Madhyamaka Buddhism. Buddhapālita is regarded as the founder of the Prasaṅgika Madhyamaka School.

Buddhapalita was a master and exponent of the Prasangika system of Mahayana Buddhism. Believed to have been born in Hamsakrida, South India, from an early age he took a deep interest in the teachings of the Buddha. He received novice and full ordination, entering Nalanda monastery where he studied under the acharya Sangharaksita, a disciple of Nagamitra. Buddhapalita quickly mastered the teachings of arya Nagarjuna, and later while a resident at the Dantapuri monastery in South India he composed many commentaries to the works of Nagarjuna and Aryadeva.

In the sixth Century CE Buddhapalita composed his famous commentary to Nagarjuna's Fundamental Wisdom (Mulasastra) called Buddhapalitavrtti, a work of great clarity and insight. As a true Prasangika treatise it extensively employed consequences to elaborate Madhyamaka view. His younger contemporary Bhāviveka also composed a commentary to Nagarjuna's work called Lamp of Wisdom (Prajñapradipa) in which he criticized Buddhapalita's position.

It is the way that Bhāviveka criticizes Buddhapalita that belies Bhāviveka's belief in autonomous inference (svatantranumana; Wylie: rang rgyud rjes dpag). Bhāviveka asserted that stating consequences was insufficient. To generate a valid conception of emptiness, one must state autonomously established syllogisms. Candrakīrti (7th century CE), composed the treatise called Clear Words (Prasannpada) as a commentary to the Fundamental Wisdom based on Buddhapalita's work. In his work Candrakīrti defends Buddhapalita's position and refutes Bhāviveka's assertion of autonomous syllogisms.

Since Bhāviveka was the first person to clearly distinguish the Svatantrika view from the Prasangika view he is regarded as the founder of the Svatantrika system. Similarly since Candrakīrti was the first person to clearly distinguish Prasañgika view from the Svatantrika he is regarded by Tibetan scholars as the founder or path breaker (Wylie: shing rta rsol 'byed) of the Prasangika system. But Tibetans recognize that Candrakīrti's explanation arises within the commentarial lineage of Buddhapalita, and for that reason some assert Buddhapalita to be the founder of Prasangika. Buddhapalita cannot be both asserted to be the founder of the Prasangika and not asserted to be the founder. One cannot speak of “the Prasangika system, in contradistinction to the system of the Svatantrika” which is “the Prasangika system” which somehow “doesn’t exist in contradistinction to the Svantantrika system.” So just by setting forth the Prasangika system, one sets forth a system in contradistinction to the system, and that which is thereby set forth, of the Svatantrika. And so although one can speak of the Prasangika as existent before Svatantrika came into existence, the mere fact that Bhavaviveka originally systematized a Svatantrika school by itself does not establish that the Prasangika system itself was not founded by both Buddhapalita and Chandrakirti, or even also by Nagarjuna.

See also[]

• Sangharakshita

References[]

External links[]

• Mulamadhyamaka-Vrtti-Buddhapalita Translation Project Archived 21 February 2018 at the Wayback Machine

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