Chandragomin

It is unclear when Chandragomin lived, with estimates ranging between 5th to 6th-century CE,[https://cudl.lib.cam.ac.uk/view/MS-ADD-01161/1 Śiṣyalekha (MS Add.1161)], Cambridge University, Camillo Formigatti and Daniele Cuneo (2016){{cite book|author=Ramesh Chandra Majumdar|title=The History of Bengal|url=https://archive.org/details/in.ernet.dli.2015.43136|year=1943|publisher=University of Dacca|pages=298–299}} but his position at Nalanda signifies he lived during the 5th century. Taranatha states that Chandragomin was from the Varendra region of Eastern Bengal{{cite journal |last1=Tatz |first1=Mark |title=The Life of Candragomin in Tibetan Historical Tradition |journal=The Tibet Journal |date=1982 |volume=7 |issue=3 |pages=3–22 |jstor=43302172 |url=https://www.jstor.org/stable/43302172}} however in the prologue of his composition, the Lokānanda, Chandragomin merely states that he was “born in the Jātukarṇa lineage in the east of India".{{cite journal |last1=Steiner |first1=Roland |title=Candragomin |journal=Brill's Encyclopedia of Buddhism Online |doi=10.1163/2467-9666_enbo_COM_2018 |url=https://referenceworks.brill.com/display/entries/ENBO/COM-2018.xml?rskey=9w4Upy|url-access=subscription }} He further states that he was the son of a Jayādevi although he doesn't add anything further to this.

The Tibetan tradition details many stories of miraculous incidents that occurred in Chandragomin's life. In one story told by Taranatha, it was said that Chandragomin defeated a Charvaka by proving the doctrine of rebirth to be true:

{{quote|In order to prove the doctrine of rebirth, Candragomin fixed on the middle of his forehead a mark of vermillion which entered deep into the flesh, placed a pearl in his mouth and died instantly. His corpse was put in a sealed copper vessel. In accordance with his prophecy he was reborn as the son of a Paṇḍita Viśeṣaka among the Kṣatriyas. Immediately after his birth a mark of vermillion came to light on his forehead and a pearl appeared in his mouth. The corpse in the vessel was examined, but the mark and the pearl had disappeared, which convinced the Lokāyata teacher that the doctrine of rebirth is true.|author=|title=|source=}}

The hagiographical and legendary tales however cannot be taken as historical fact. Different writers also attempted to fit Chandragomin within their narratives for example Taranatha wanted to depict Chandragomin as someone who is learned and cultured while Buton Rinchen Drub emphasised his work on grammar.

{{Tibetan Buddhism}}Candragomin was one of the most important Buddhist poets of India. He wrote a play called Lokānanda, which focuses on the bodhisattva king Manicūda. This is the oldest Sanskrit Buddhist play in existence and was quite popular in India.Buswell, Robert E; Lopez, Donald S. The Princeton Dictionary of Buddhism, p. 165. Princeton University Press, Nov 24, 2013.

Chadragomin's other surviving Sanskrit writings include:

• Letter to a Disciple (Śiṣyalekha) - published by Dharma Publishing as 'Invitation to Enlightenment' {{ISBN|0-89800-298-2}})
• Twenty Verses on the Bodhisattva Percepts (Bodhisattvasaṃvaraviṃśaka).{{Cite book|isbn = 0898002982|title = Invitation to Enlightenment: Letter to the Great King Kaniṣka|author1 = Mātr̥Ceṭa|year = 1999| publisher=Dharma }}
• Confessional Praise (Deśanāstava)

Candragomin was also a devotee of Tara and composed several praises of the goddess.

Translated from the original Buddhist Hybrid Sanskrit into Tibetan is Chandragomin's 'Shurangama Mantra Sadhana (Tibetan canon Tengyur Karchag Phangthangma Toh 3096, Toh 593/2/1). It is titled Sarvatathāgataoṣṇīṣaśitātapatrā-nāmāparājitā-mahāpratyangirā-mahāvidyārājñī-nāma-dhāraṇī; Tibetan name is ['phags pa] De bshin gshegs pa'i gtsug tor nas byung ba'i gdugs dkar po can gshan gyi mi thub pa phir bzlog pa chen mo mchog tu grub pa shes bya ba'i gzungs.

• Chandrakirti
• Nagarjuna
• Shurangama Mantra

{{reflist}}

• Geshe Sonam Rinchen, The Bodhisattva Vow, translated and edited by Ruth Sonam, Snow Lion, 2000
• Candragomin, Difficult Beginnings: Three Works on the Bodhisattva Path, translated, with commentary by Mark Tatz, Shambhala, 1985
• [http://www.bodhicitta.net/Chandragomin%27s%20Praises.htm Chandragomin - Praise in Confession] {{Webarchive|url=https://web.archive.org/web/20230525025953/http://www.bodhicitta.net/Chandragomin%27s%20Praises.htm |date=25 May 2023 }}

• [https://web.archive.org/web/20091027065730/http://ccbs.ntu.edu.tw/FULLTEXT/JR-PHIL/ew26114.htm Candrakiirti's critique of Vijñaanavaada], Robert F. Olson, Philosophy East and West, Volume 24 No. 4, 1977, pp. 405–411
• [https://web.archive.org/web/20091027070749/http://ccbs.ntu.edu.tw/FULLTEXT/JR-PHIL/duerl1.htm Candrakiirti's denial of the self], James Duerlinger, Philosophy East and West, Volume 34 No. 3, July 1984, pp. 261–272
• [https://web.archive.org/web/20091027071225/http://ccbs.ntu.edu.tw/FULLTEXT/JR-PHIL/fenner1.htm Candrakiirti's refutation of Buddhist idealism], Peter G. Fenner, Philosophy East and West, Volume 33 No. 3, July 1983, pp. 251–261

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Category:7th-century Buddhists

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Category:Medieval Indian poets