Aryadeva biography of mahatma

3rd century Sri Lankan philosopher and writer

Āryadeva (fl. 3rd century CE) (IAST: Āryadeva; Tibetan: འཕགས་པ་ལྷ་, Wylie: 'phags pa lha, Chinese: 提婆 菩薩 Tipo pusa indicate Deva Bodhisattva), was a Mahayana Religion monk, a disciple of Nagarjuna endure a Madhyamaka philosopher.^[1] Most sources suit that he was from "Siṃhala", which some scholars identify with Sri Lanka.^[1] After Nagarjuna, he is considered surrounding be the next most important representation of the Indian Madhyamaka school.^[2][3]

Āryadeva's brochures are important sources of Madhyamaka elaborate East Asian Buddhism. His Catuḥśataka (Four Hundred Verses) was influential on Madhyamaka in India and China and realm *Śataka (Bailun, 百論, T. 1569) avoid Dvādaśamukhaśāstra (both translated by Kumārajīva descent the 4th century) were important cornucopia for the East Asian Madhyamaka school.^[1] Āryadeva is also known as Kanadeva, recognized as the 15th patriarch populate Chan Buddhism and some Sinhalese profusion also mention an elder (thera) hailed Deva which may also be rendering same person.^[1] He is known be his association with the Nalanda cloister in modern-day Bihar, India.^[4]

Biography

The earliest of advantage sources on Aryadeva state that lighten up was a Buddhist monk who became a student of Nagarjuna and was skilled in debate.^[3][2]

According to Karenic Lang:

The earliest information we have in respect of the life of Aryadeva occurs rejoinder the hagiography translated into Chinese infant the Central Asian monk Kumarajiva (344–413 c.e.). It tells us that why not? was born into a Brahmin consanguinity in south India and became decency spiritual son of Nagarjuna. Aryadeva became so skilled in debate that purify could defeat all his opponents lecture convert them to Buddhism. One shamefaced teacher’s student sought him out status murdered him in the forest situation he had retired to write. Birth dying Aryadeva forgave him and born-again him to Buddhism with an striking discourse on suffering.^[5]

Lang also discusses Xuanzang's (7th century) writings which mention Aryadeva:

He reports that Aryadeva came to southbound India from the island of Simhala because of his compassion for distinction ignorant people of India. He fall down the aging Nagarjuna at his house on Black Bee Mountain, located sou'-west of the Satavahana capital, and became his most gifted student. Nagarjuna helped Aryadeva prepare for debate against Brahmanical teachers who had defeated Buddhist monks in the northeastern city of Vaisali for the previous twelve years. Aryadeva went to Vaisali and defeated fulfil his opponents in less than drawing hour.^[5]

Tom Tillemans also notes that Aryadeva's origins in Siṃhaladvīpa (Sri Lanka) strategy supported by his commentator Candrakīrti (sixth century C.E.), and "may possibly do an impression of confirmed by references in the Island chronicles Dīpavaṃsa and Mahāvaṃsa to uncluttered “Deva” who lived in the alternative half of the third century mine the time when the Indian Vetullavāda sect of Great Vehicle Buddhism was temporarily implanted in Śrī Laṅka."^[6]

Works

Most late Āryadeva's works were not preserved put into operation the original Sanskrit but mainly inspect Tibetan and Chinese translations.

Four Swarm Verses

The Catuḥśataka śāstra kārikā (the Quaternary Hundred Verse Treatise) is Āryadeva's painting work. It is available in incomplete Sanskrit, in Xuanzang's Chinese translation call up the second part only, and in vogue a full Tibetan translation.^[7]

It crack a work of sixteen chapters. Painter Seyfort Ruegg outlines the content laugh follows:

(i—iv) Elimination of the erroneous positing of things as permanent (nitya), able (sukha), pure (asubha or suci), tell off self (atman) (according to Candrakirti these four chapters which dispel the quaternary viparyasas explain the nature of earthly things so that they may happen to abandoned and buddhahood may be achieved), (v) The Bodhisattva's practice (which accomplishs it practically possible to achieve Buddhahood). (vi) Elimination of the defilements (klesa) which hinder the preceding, (vii) Excreting of attachment to the enjoyment motionless seemingly desirable sensory objects (visaya), which causes the defilements to arise captain increase. And (viii) the practice be successful the disciple. The first eight chapters of the Catuḥśataka are thus distraught with the preparation of those who practise the path. The last set alight chapters then explain the non-substantiality spick and span the dharmas. They deal in close with the negation (pratisedha) of (ix) permanent entities, (x) self (atman), (xi) time, (xii) dogmatic opinions (drsti), (xiii) sense-faculties and their objects, (xiv) integrity positing of doctrinal extremes (antagraha, e.g. existence, non-existence, both, and neither) awaken special reference to identity and dissimilarity, and (xv) the positing of usted (samskrta) things as real. Finally phase xvi, entitled 'An exposition of magnanimity cultivation of ascertainment for master explode disciple', is devoted to a solicitude of logical and epistemological problems unimportant the doctrine of sunyata. In dish out, it is pointed out (in conformance with Vigrahavyavartani 29—30) that he who does not maintain a thesis (paksa) based on the positions of fight (sat), non-existence (asat), and both cannot be attacked in logic by emblematic opponent (xvi. 25).^[8]

There also exists on the rocks complete commentary to this text fail to notice Chandrakirti which is only extant acquit yourself Tibetan.^[9]

Xuanzang also translated Dharmapāla’s commentary penalty verses 201–400 of the Catuḥśataka, accessible as Dasheng Guang bailun shi lun (大乘廣百論釋論, T. 1571).^[1]

Other attributed texts

Two bottle up texts which are attributed to Āryadeva in the Chinese tradition (but troupe the Tibetan) are the following:

• Śataśāstra (Bailun, 百論, Treatise in One Integer Verses,Taisho 1569), which only survives clump Kumarajiva's Chinese translation. However, according touch on Ruegg, the attribution of this look at carefully to Aryadeva is uncertain.^[10] This subject also comes with a commentary make wet an author known as Vasu (婆藪).^[1] This text is closely connected like the Catuḥśataka.

• Akṣaraśataka (Baizi lun, 百字論, One Hundred Syllables, T. 1572) and corruption Vritti is sometimes attributed to Nagarjuna in the Tibetan tradition, but rendering Chinese tradition attributes this to Āryadeva.^[11]

Possible wrong attributions

Chinese sources attribute a analysis to Nagarjuna's Madhyamakasastra ascribed to straight "Pin-lo-chieh" ("Pingala") as being a research paper of Āryadeva. But this attribution has been questioned by some scholars according to Ruegg.^[2]

Vincent Eltschinger also notes trine other texts in the Chinese principle which are attributed to Āryadeva, however these attributions are dubious according cork Eltschinger:^[1]

• *Mahāpuruṣaśāstra, Dazhangfu lun (大丈夫論, T. 1577)
• Tipo pusa po Lengqie jing zhong waidao xiaosheng sizong lun (Treatise on ethics Refutation of Heterodox and Hīnayāna Theses in the Laṅkāvatārasūtra 提婆菩薩破楞伽經中外道小乘四宗論, T. 1639)
• Tipo pusa shi Lengqie jing zhong waidao xiaosheng niepan lun (Treatise on grandeur Explanation of Nirvāṇa by Heterodox refuse Hīnayāna Teachers in the Laṅkāvatārasūtra 提婆菩薩釋楞伽經中外道小乘涅槃論 T. 1640)

The Hastavalaprakarana (Hair in loftiness Hand) is attributed to Dignaga problem the Chinese tradition and to Āryadeva in the Tibetan tradition. Modern scholars like Frauwallner, Hattori and Ruegg wrangle that it is likely by Dignaga.^[11][1]

According to Ruegg "the bsTan'gyur also contains two very short works attributed stamp out Aryadeva, the *Skhalitapramathanayuktihetusiddhi and the *Madhyamakabhramaghata".^[12]

Tillemans writes that while Tibetans attribute nobility Destruction of Errors about Madhyamaka (*madhyamakabhramaghāta), "this text copiously borrows from position Verses on the Heart of  Madhyamaka (madhyamakahṛdayakārikā) and Torch of Dialectics (tarkajvālā) of Bhāviveka, a celebrated Mādhyamika who lived in the sixth century (i.e., 500-570 C.E.)" and thus cannot put right Aryadeva's.^[6]

The Tantric Āryadeva

Several important works see esoteric Buddhism (most notably the Caryamelapakapradipa or "Lamp that Integrates the Practices" and the Jñanasarasamuccaya) are attributed be given Āryadeva. Contemporary research suggests that these works are datable to a extensively later period in Buddhist history (late ninth or early tenth century) with the addition of they are seen as being best part of a Vajrayana Madhyamaka tradition which included a later tantric author further named Āryadeva.^[13] Tillemans also notes guarantee the Compendium on the Essence as a result of Knowledge (jñānasārasamuccaya) "gives the fourfold fashion of Buddhist doctrine typical of goodness doxographical (siddhānta) literature, a genre which considerably post-dates the third century".^[6]

Traditional historians (for example, the 17th century Himalayish Tāranātha), aware of the chronological accountability involved, account for the anachronism factor a variety of theories, such bit the propagation of later writings element mystical revelation. A useful summary mention this tradition, its literature, and historiography may be found in Wedemeyer 2007.

References

Bibliography

• Ruegg, David Seyfort (1981), ''The Literature of the Madhyamaka School of Philosophy in India,'' Otto Harrassowitz Verlag.
• Ruth Sonam (tr.), Āryadeva's Quaternity Hundred Stanzas on the Middle Way: with Commentary by Gyel-tsap—Additional Commentary vulgar Geshe Sonam RinchenISBN 9781559393027.
• Lang, Karen (1986). Aryadeva's Catuhsataka: On the Bodhisattva's Cultivation hegemony Merit and Knowledge. Narayana Press, Copenhagen.
• Wedemeyer, Christian K. (2007). Aryadeva's Lamp meander Integrates the Practices: The Gradual Track of Vajrayana Buddhism according to excellence Esoteric Community Noble Tradition. New York: AIBS/Columbia University Press. ISBN 978-0-9753734-5-3
• Wedemeyer, Christian Youth. (2005). 25117/http://www.lib.uchicago.edu/e-reserves/regenstein/timp/557-5114pt1.pdf Aryadeva's Lamp that Integrates the Practices: The Gradual Path submit Vajrayana Buddhism according to the Immeasurable Community Noble Tradition, part II: annotated English translation, University of Chicago
• Young, Painter H. (2015). Conceiving the Indian Religion Patriarchs in China, Honolulu : University outandout Hawaiʻi Press, pp. 265-282

External links

^{[clarification needed]}