Saturday, March 2, 2024

Śāntarakṣita （寂護）（725-788）

https://en.wikipedia.org/wiki/%C5%9A%C4%81ntarak%E1%B9%A3ita

https://zh.wikipedia.org/zh-tw/%E5%AF%82%E8%AD%B7

綜論中觀唯識，而成一說，這是了不得的成就，

Śāntarakṣita (Sanskrit: शान्तरक्षित; Tibetan: ཞི་བ་འཚོ, Wylie: zhi ba tsho,[3] 725–788),[4]whose name translates into English as "protected by the One who is at peace"[5] was an important and influential Indian Buddhist philosopher, particularly for the Tibetan Buddhist tradition.[6] Śāntarakṣita was a philosopher of the Madhyamaka school who studied at Nalanda monastery under Jñānagarbha, and became the founder of Samye, the first Buddhist monastery in Tibet.

Śāntarakṣita defended a synthetic philosophy which combined Madhyamaka, Yogācāraand the logico-epistemology of Dharmakirti （法稱）（fl. c. 6th or 7th century）into a novel Madhyamaka philosophical system.[6] This philosophical approach is known as Yogācāra-Mādhyamika or Yogācāra-Svatantrika-Mādhyamika in Tibetan Buddhism.[7][6] Unlike other Madhyamaka philosophers, Śāntarakṣita accepted Yogācāra doctrines like mind-only (cittamatra) and self-reflective awareness (svasamvedana), but only on the level of conventional truth.[8][9] According to James Blumenthal, this synthesis is the final major development in Indian Buddhist philosophy before the disappearance of Buddhism from India (c. 12-13th centuries).[9]


And in the 8th century the Indian master Śāntarakṣita and his disciple Kamalaśīla set out to create a synthesis of both systems known as Yogācāra-Madhyamaka (rnal ‘byor spyod pa’i dbu ma pa). 

… The soteriological structure set out in these verses is very clear. First the practitioner has to establish by Yogācāra arguments that external physical objects (that is, objects belonging to the first of the five physicopsychological components, the rūpa-skandha) do not exist. The resulting system reduces all existents to the merely mental, and, more particularly, to the foundational consciousness (ālaya-vijñāna). As a second step one has then to apply Madhyamaka arguments to this foundation in order to demonstrate that it, too, fails to exist by intrinsic nature (svabhāvatas). The realization of the Mahāyāna is therefore not obtained by choosing between two contradictory philosophical systems, but by applying the arguments of each in its proper place. (Madhyamaka and Yogaˉcaˉra: Allies or Rivals? Edited by JAY L. GARFIELD AND JAN WESTERHOFF, 2016, pp. 6-7)


See also 

https://buddhism.lib.ntu.edu.tw/FULLTEXT/JR-MAG/mag542823.pdf

法稱的知識論研究 （吳汝鈞，2014）


James Blumenthal （d 2014)



The Ornament of the Middle Way （中觀莊嚴論）：A Study of the Madhyamaka Thought of Shantaraksita (James Blumenthal, 2004)



Santaraksita's The Ornament of the Middle Way is among the most important Mahayana Buddhist philosophical treatises to emerge on the Indian subcontinent. In many respects, it represents the culmination of more than 1,300 years of philosophical dialogue and inquiry since the time of the history Buddha, Sakyamuni, Santaraksita set forth the foundation of a syncretic approach to contemporary ideas by synthesizing the three major trends in Indian Buddhist thought at the time (the Madhyamaka thought of Nagarjuna, the Yogacara thought of Asanga, and the logical and epistemological thought of Dharmakirti) into one consistent and coherent system.

Santaraksita's text is considered to be the quintessential exposition, or root text, of the school of Buddhist philosophical thought known in Tibet as Yogacara-Svatantrika-Madhyamaka. In addition to examining his ideas in their Indian context, this study looks at the way in which Santaraksita's ideas have been understood by, and have been an influence on, Tibetan Buddhist traditions. Specifically, Blumenthal examines the way scholars from the Geluk School of Tibetan Buddhism have interpreted, represented, and incorporated Santaraksita's ideas into their own philosophical project.

This is the first book-length study of Santaraksita's Madhyamaka thought in any Western language. It includes a new translation of Santaraksita's treaties and extensive extracts from his autocommentary. Also included is the first complete English translation of the primary Geluk commentary on Santaraksita's treatise Gyel-tsab Je's Remembering "The Ornament of the Middle Way".

中觀莊嚴論釋 附 七十空性論略釋


中觀莊嚴論

【佛光大辭典】  

梵名 Madhyamakālajkārakārikā。寂護（梵 ?āntaraksita）著。本書綜合中觀思想與唯識思想，但較偏重中觀。全書共九十七頌，第一頌強調一切法無自性，猶如影像。第二至六十二頌闡明第一頌之宗旨。六十三頌以下則敘述一切法無自性，並以世俗諦及勝義諦，來論述如何以論理學之法說明其得以成立。［中觀莊嚴論の解讀序說（山口益）、中觀莊嚴論註の和譯研究（一鄉正道）］ p1038


The Ornament of the Middle Way (Skt. Madhyamakālaṃkāra; Tib. དབུ་མ་རྒྱན་, Uma Gyen; Wyl. dbu ma rgyan) was written by Shantarakshita, the great Indian scholar who assisted Guru Padmasambhava in introducing Buddhism to Tibet and founding the famous monastery of Samyé. There is a famous commentary by Mipham Rinpoche, his most comprehensive work on Madhyamika, which brilliantly sets out the unique Nyingma view bringing together themes from the Middle Way and the Mind Only schools.


本論細緻、係統地剖析大乘要義，令力求通達大乘經論的後學者，可輕而易舉對整個大乘穫得定解。
尤為值得一提的是，在這部論典中，揭示了中觀與唯識互不相違的密意，並指明了在名言中唯識最勝、在勝義中中觀為尊的觀點，是慾具備正見智慧者必不可少的殊勝寶典。

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