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1 In his work, Guide to the Middle Way (Sanskrit: Madhyamakāvatāra), he says: [The self] is like a cart, which is not other than its parts, not non-other, and does not possess them.

2 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.

3 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.

4 The Madhyamakāvatāra is used as the main sourcebook by most of the Tibetan monastic colleges in their studies of śūnyatā "emptiness" and the philosophy of the Madhyamaka school.

5 Candrakīrti wrote the Prasannapadā (Clear Words), a highly influential commentary on the Mūlamadhyamakakārikā as well as the Madhyamakāvatāra, an introduction to Madhyamaka.

6 Later in the 10th century, there were commentators on the works of prasangika authors such as Prajñakaramati who wrote a commentary on the Bodhisattvacaryāvatāra and Jayananda who commented on Candrakīrti's Madhyamakāvatāra. A lesser known treatise on the six paramitas associated with the Madhyamaka school is Ārya Śūra's (second century) Pāramitāsamāsa. Other lesser known Madhyamikas include Devasarman (fifth to sixth centuries) and Gunamati (the fifth to sixth centuries) both of who wrote commentaries on the MMK that exist only in Tibetan fragments.

7 The Tibetan Longchen Rabjam noted in the 14th century that Candrakirti favored the prasaṅga approach when specifically discussing the analysis for ultimacy, but otherwise he made positive assertions such as when describing the paths of Buddhist practice in his Madhyamakavatāra. Therefore even prāsaṅgikas make positive assertions when discussing conventional practice, they simply stick to using reductios specifically when analyzing for ultimate truth.