寂护

Agora

寂护

约725–788年

初步了解有意简化——人物介绍讲得更多

没有什么真正是一个东西或许多东西，所以没有什么具有固定的自性——这是他在审视过每一个对立学派之后所捍卫的观点。

定位

南亚与藏传哲学 · 南亚 · 认识论, 形而上学, 宗教

那烂陀的学者，帮助在西藏确立了寺院佛教——他协助赤松德赞王创建了桑耶寺（约779年），据传统还有莲花生一同参与，并为最早的西藏僧人授戒；他融合了中观与瑜伽行，并在一部巨著中考察了印度各学派的学说。

核心思想

瑜伽行—中观综合
离一多性论证
对各学派的批判性考察

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影响

受影响于 2

龙树

受其影响
Shantarakshita’s Ornament of the Middle Way argues with Nagarjuna that nothing has intrinsic nature, since nothing is truly one or many, while accepting Yogacara conventionally. Santaraksita, Madhyamakalamkara, tr. J. Blumenthal, The Ornament of the Middle Way (2004); SEP “Śāntarakṣita”
依据: AI 草稿
龙树 › 约150–250年
法称

受其影响
Shantarakshita’s Compendium of Principles (Tattvasangraha) applies Dharmakirti’s epistemology and theory of inference to examine and reject the doctrines of rival schools. Santaraksita, Tattvasamgraha, with Kamalasila’s Panjika; SEP “Śāntarakṣita”
依据: AI 草稿
法称 › 约600–660年

批评

批评了 1

鸠摩利罗·跋陀

批评了
Shantarakshita’s Tattvasamgraha argued against Kumarila at length, especially his denial that any person can be omniscient and his defence of the eternal Veda. Śāntarakṣita, Tattvasaṃgraha, with Kamalaśīla’s Pañjikā; SEP “Śāntarakṣita”
依据: AI 草稿
鸠摩利罗·跋陀 › 约590–650年

作品

约760年摄真实论（Tattvasangraha）
一部有3600多颂的汇编，从佛教的立场考察并驳斥印度所有对立学派的学说。

立场

Shantarakshita combined the two great Mahayana schools. At the level of conventional truth he described the world, much like Yogacara, as appearing only in consciousness, which is aware of itself; at the ultimate level, with Nagarjuna’s Madhyamaka, he denied that anything has intrinsic nature. His central argument: whatever is real must be either truly one or truly many; nothing is truly one, and a many is only a collection of ones – so nothing has an intrinsic nature. His vast Tattvasangraha, using Dharmakirti’s logic, examined and rejected the doctrines of every rival school, from God and primal matter to the eternal Veda and Kumarila’s denial of omniscience.

生平与背景

Shantarakshita was an Indian Buddhist monk-scholar of the 8th century associated with Nalanda. In the 760s or 770s the Tibetan king Trisong Detsen invited him to Tibet; with Padmasambhava he founded Samye, the first Tibetan monastery (completed around 779), and ordained the first Tibetan monks. He died in Tibet, probably in the 780s. His pupil Kamalashila continued his work there and wrote commentaries on his treatises.