Rationality, Meditation and Liberation in Buddhism

This project undertakes the first comprehensive investigation of two sutra commentaries of Kamalasila (c. 740-795), a historically influential scholar, philosopher and monastic dignitary of Buddhism in South Asia: the Avikalpapravesadharanitika and the Vajracchedikatika. Just like one of Kamalasila`s better known works, the third Bhavanakrama, these commentaries contribute to the establishment of Kamalasila`s characteristic position that for the attainment of the highest religious goals of Mahayana Buddhism not only meditation practice, but especially the rational philosophical investigation of reality are necessary. The works mentioned are connected with a special polemical constellation, in terms of their content and probably also historically a constellation which has left lasting traces in the subsequent historiography of Tibetan Buddhism: Kamalasila`s encounter with representatives of Chinese Chan Buddhism in imperial Tibet. Through philological study and historical contextualization, the project contributes to a deeper and more nuanced understanding of the history of ideas of Indian Buddhism in its late medieval phase, as well as of Tibetan Buddhism in its early period, by focusing on a thinker whose activities had lasting impact in both regional contexts. In addition, the project aims to contribute to the role of philosophy as spiritual practice in Buddhism currently the subject of much scholarly debate in the field , to broaden the horizon of the Philosophy of Mind to more strongly include Asian philosophical traditions, and to raise awareness of the role of exegesis and commentary as philosophical methods in scholastic cultures of learning.

This project undertook the first comprehensive investigation of two sutra commentaries of Kamalasila (c. 740-795), a historically influential scholar, philosopher and monastic dignitary of Buddhism in South Asia: the Avikalpapravesadharanitika and the Vajracchedikatika. Just like one of Kamalasila's better known works, the third Bhavanakrama, these commentaries contribute to the establishment of Kamalasila's characteristic position that for the attainment of the highest religious goals of Mahayana Buddhism not only meditation practice, but especially the rational philosophical investigation of reality are necessary. The works mentioned are connected with a special polemical constellation, in terms of their content and probably also historically - a constellation which has left lasting traces in the subsequent historiography of Tibetan Buddhism: Kamalasila's encounter with representatives of Chinese Chan Buddhism in imperial Tibet. Through philological study and historical contextualization, the project contributed to a deeper and more nuanced understanding of the history of ideas of Indian Buddhism in its late medieval phase, as well as of Tibetan Buddhism in its early period, by focusing on a thinker whose activities had lasting impact in both regional contexts. In addition, the project aimed to contribute to the role of philosophy as spiritual practice in Buddhism - currently the subject of much scholarly debate in the field -, to broaden the horizon of the Philosophy of Mind to more strongly include Asian philosophical traditions, and to raise awareness of the role of exegesis and commentary as philosophical methods in scholastic cultures of learning.