The Buddhist Madhyamaka philosopher, Chandrakirti, used the aggregate nature of objects to demonstrate the lack of essence in what is known as the sevenfold reasoning.
The 12th and 13th centuries saw the translation of the works of Chandrakirti, the promulgation of his views in Tibet by scholars such as Patsab Nyima Drakpa, Kanakavarman and Jayananda (12th century) and the development of the Tibetan debate between the prasangika and svatantrika views which continues to this day among Tibetan Buddhist schools.
For Chandrakirti, however, this is wrong, because meditation on emptiness cannot possibly involve any object.
Drawing on Chandrakirti, Tsongkhapa rejected the Yogacara teachings, even as a provisional stepping point to the Madhyamaka view.
TRV Murti considers Ratnaavali, Pratitya Samutpaada Hridaya and Sutra Samuccaya to be works of Nāgārjuna as the first two are quoted profusely by Chandrakirti and the third by Shantideva.
traditional Chinese: 月稱; pinyin: Yuèchēng; Japanese: Gesshō; Tibetan: ཟླ་བ་གྲགས་པ་, Wylie: zla ba grags pa, Lhasa dialect: [tàwa ʈʰàʔpa]; c. 600 – c. 650) was a Buddhist scholar of the Madhyamaka school and a noted commentator on the works of Nagarjuna (c. 150 – c. 250 CE) and those of his main disciple, Aryadeva, authoring two influential works, Prasannapadā and Madhyamakāvatāra. Very little is known about Chandrakirti's life.
Chandrakirti was the most famous member of what the Tibetans came to call the Uma Thelgyur (Wylie: dbu ma thal 'gyur) school, an approach to the interpretation of Madhyamaka philosophy typically back-translated into Sanskrit as Prāsaṅgika or rendered in English as the "Consequentialist" or "Dialecticist" school.
In his writings Chandrakirti defended Buddhapālita against Bhāviveka, criticizing the latter's acceptance of autonomous syllogism.
Chandrakirti's works include the Prasannapadā—Sanskrit for "clear words"—a commentary on Nāgārjuna's Mūlamadhyamakakārikā and the Madhyamakāvatāra (his supplement to Nagarjuna's text) and its auto-commentary.
The Tibetan translation of Charyapada provided the name of its compiler as Munidatta, that its Sanskrit commentary is Caryāgītikośavṛtti, and that its lotsawa "translator" was Chandrakirti.
This is a later Chandrakirti, who assisted in Tibetan translation in the Later Transmission of Buddhism to Tibet.