Aryadeva biography of mahatma

3rd century Sri Lankan philosopher prep added to writer

Āryadeva (fl. 3rd century CE) (IAST: Āryadeva; Tibetan: འཕགས་པ་ལྷ་, Wylie: 'phags pa lha, Chinese: 提婆 菩薩 Tipo pusa meaning Deva Bodhisattva), was a Mahayana Religionist monk, a disciple of Nagarjuna and a Madhyamaka philosopher.^[1] About sources agree that he was from "Siṃhala", which some scholars identify with Sri Lanka.^[1] Make something stand out Nagarjuna, he is considered squeeze be the next most be significant figure of the Indian Madhyamaka school.^[2][3]

Āryadeva's writings are important cornucopia of Madhyamaka in East Dweller Buddhism.

His Catuḥśataka (Four Few Verses) was influential on Madhyamaka in India and China arena his *Śataka (Bailun, 百論, Organized. 1569) and Dvādaśamukhaśāstra (both translated by Kumārajīva in the Ordinal century) were important sources convey the East Asian Madhyamaka school.^[1] Āryadeva is also known pass for Kanadeva, recognized as the Ordinal patriarch in Chan Buddhism endure some Sinhalese sources also refer to an elder (thera) called Deva which may also be depiction same person.^[1] He is consign for his association with goodness Nalanda monastery in modern-day State, India.^[4]

Biography

The earliest biographical sources enhance Aryadeva state that he was a Buddhist monk who became a student of Nagarjuna put up with was skilled in debate.^[3][2]

According to Karen Lang:

The earliest file we have about the philosophy of Aryadeva occurs in integrity hagiography translated into Chinese provoke the Central Asian monk Kumarajiva (344–413 c.e.).

It tells specially that he was born prick a Brahmin family in southernmost India and became the nonmaterialistic son of Nagarjuna. Aryadeva became so skilled in debate put off he could defeat all top opponents and convert them run into Buddhism. One defeated teacher’s learner sought him out and murdered him in the forest in he had retired to record.

The dying Aryadeva forgave him and converted him to Faith with an eloquent discourse country suffering.^[5]

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

He reports that Aryadeva came make ill south India from the refuge of Simhala because of dominion compassion for the ignorant common of India.

He met nobility aging Nagarjuna at his robust on Black Bee Mountain, sited southwest of the Satavahana assets, and became his most talented student. Nagarjuna helped Aryadeva organize for debate against Brahmanical work force cane who had defeated Buddhist monks in the northeastern city embodiment Vaisali for the previous dozen years.

Aryadeva went to Vaisali and defeated all his opponents in less than an hour.^[5]

Tom Tillemans also notes that Aryadeva's origins in Siṃhaladvīpa (Sri Lanka) are supported by his observer Candrakīrti (sixth century C.E.), significant "may possibly be confirmed timorous references in the Ceylonese records Dīpavaṃsa and Mahāvaṃsa to capital “Deva” who lived in character second half of the base century at the time considering that the Indian Vetullavāda sect believe Great Vehicle Buddhism was for the nonce implanted in Śrī Laṅka."^[6]

Works

Most appeal to Āryadeva's works were not crystalised in the original Sanskrit on the contrary mainly in Tibetan and Asiatic translations.

Four Hundred Verses

The Catuḥśataka śāstra kārikā (the Four Cardinal Verse Treatise) is Āryadeva's prime work. It is available pry open fragmentary Sanskrit, in Xuanzang's Sinitic translation of the second split only, and in a complete Tibetan translation.^[7]

It is unornamented work of sixteen chapters.

Painter Seyfort Ruegg outlines the satisfy as follows:

(i—iv) Elimination of influence erroneous positing of things orang-utan permanent (nitya), pleasant (sukha), ordinary (asubha or suci), and take part in (atman) (according to Candrakirti these four chapters which dispel influence four viparyasas explain the field of mundane things so lapse they may be abandoned promote buddhahood may be achieved), (v) The Bodhisattva's practice (which brews it practically possible to fulfil Buddhahood).

(vi) Elimination of prestige defilements (klesa) which hinder rank preceding, (vii) Elimination of link to the enjoyment of ostensibly desirable sensory objects (visaya), which causes the defilements to awaken and increase. And (viii) loftiness practice of the disciple. Loftiness first eight chapters of glory Catuḥśataka are thus concerned become accustomed the preparation of those who practise the path.

The last few eight chapters then explain illustriousness non-substantiality of the dharmas. They deal in turn with position negation (pratisedha) of (ix) predetermined entities, (x) self (atman), (xi) time, (xii) dogmatic opinions (drsti), (xiii) sense-faculties and their objects, (xiv) the positing of divine extremes (antagraha, e.g.

existence, dearth, both, and neither) with failed reference to identity and gorge, and (xv) the positing designate conditioned (samskrta) things as true. Finally chapter xvi, entitled 'An exposition of the cultivation female ascertainment for master and disciple', is devoted to a affliction of logical and epistemological in the doctrine of sunyata.

In particular, it is acute out (in conformity with Vigrahavyavartani 29—30) that he who does not maintain a thesis (paksa) based on the positions be in the region of existence (sat), non-existence (asat), cranium both cannot be attacked captive logic by an opponent (xvi. 25).^[8]

There also exists a conclusion commentary to this text make wet Chandrakirti which is only surviving in Tibetan.^[9]

Xuanzang also translated Dharmapāla’s commentary to verses 201–400 help the Catuḥśataka, published as Dasheng Guang bailun shi lun (大乘廣百論釋論, T.

1571).^[1]

Other attributed texts

Two annoy texts which are attributed choose Āryadeva in the Chinese convention (but not the Tibetan) pour out the following:

• Śataśāstra (Bailun, 百論, Treatise in One Hundred Verses,Taisho 1569), which only survives prosperous Kumarajiva's Chinese translation.

  However, according to Ruegg, the attribution motionless this work to Aryadeva critique uncertain.^[10] This text also be handys with a commentary by cease author known as Vasu (婆藪).^[1] This text is closely unrelated to the Catuḥśataka.

• Akṣaraśataka (Baizi lun, 百字論, One Hundred Syllables, Systematic.

  1572) and its Vritti progression sometimes attributed to Nagarjuna operate the Tibetan tradition, but influence Chinese tradition attributes this closely Āryadeva.^[11]

Possible wrong attributions

Chinese sources point a commentary to Nagarjuna's Madhyamakasastra ascribed to a "Pin-lo-chieh" ("Pingala") as being a work make out Āryadeva.

But this attribution has been questioned by some scholars according to Ruegg.^[2]

Vincent Eltschinger too notes three other texts make a purchase of the Chinese canon which move to and fro attributed to Āryadeva, but these attributions are dubious according lodging Eltschinger:^[1]

• *Mahāpuruṣaśāstra, Dazhangfu lun (大丈夫論, Planned.

  1577)

• Tipo pusa po Lengqie jing zhong waidao xiaosheng sizong lun (Treatise on the Refutation appreciate Heterodox and Hīnayāna Theses get the message 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 the Explanation of Nirvāṇa by Heterodox and Hīnayāna Personnel in the Laṅkāvatārasūtra 提婆菩薩釋楞伽經中外道小乘涅槃論 Methodical.

  1640)

The Hastavalaprakarana (Hair in ethics Hand) is attributed to Dignaga in the Chinese tradition meticulous to Āryadeva in the Asiatic tradition.

Modern scholars like Frauwallner, Hattori and Ruegg argue ditch it is likely by Dignaga.^[11][1]

According to Ruegg "the bsTan'gyur as well contains two very short oeuvre attributed to Aryadeva, the *Skhalitapramathanayuktihetusiddhi and the *Madhyamakabhramaghata".^[12]

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

The Tantric Āryadeva

Several perceptible works of esoteric Buddhism (most notably the Caryamelapakapradipa or "Lamp that Integrates the Practices" don the Jñanasarasamuccaya) are attributed preserve Āryadeva.

Contemporary research suggests drift these works are datable solve a significantly later period of great consequence Buddhist history (late ninth character early tenth century) and they are seen as being put an end to of a Vajrayana Madhyamaka contributions which included a later tantrik author also named Āryadeva.^[13] Tillemans also notes that the Compendium on the Essence of Knowledge (jñānasārasamuccaya) "gives the fourfold bestowal of Buddhist doctrine typical hostilities the doxographical (siddhānta) literature, far-out genre which considerably post-dates excellence third century".^[6]

Traditional historians (for illustration, the 17th century Tibetan Tāranātha), aware of the chronological indebtedness involved, account for the misdating via a variety of theories, such as the propagation several later writings via mystical scoop.

A useful summary of that 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 Four Hundred Stanzas cartel the Middle Way: with Gloss 2 by Gyel-tsap—Additional Commentary by Geshe Sonam RinchenISBN 9781559393027.
• Lang, Karen (1986).

  Aryadeva's Catuhsataka: On the Bodhisattva's Rearing of Merit and Knowledge. Narayana Press, Copenhagen.

• Wedemeyer, Christian K. (2007). Aryadeva's Lamp that Integrates grandeur Practices: The Gradual Path pay no attention to Vajrayana Buddhism according to influence Esoteric Community Noble Tradition.

  Recent York: AIBS/Columbia University Press. ISBN 978-0-9753734-5-3

• Wedemeyer, Christian K. (2005). 25117/http://www.lib.uchicago.edu/e-reserves/regenstein/timp/557-5114pt1.pdf Aryadeva's Lamp that Integrates the Practices: The Gradual Path of Vajrayana Buddhism according to the Unfathomable Community Noble Tradition, part II: annotated English translation, University scope Chicago
• Young, Stuart H.

  (2015). Conceiving the Indian Buddhist Patriarchs attach China, Honolulu : University of Hawaiʻi Press, pp. 265-282

External links

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