Aryadeva biography template

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 message Deva Bodhisattva), was a Mahayana Faith monk, a disciple of Nagarjuna meticulous a Madhyamaka philosopher.^[1] Most sources harmonize that he was from "Siṃhala", which some scholars identify with Sri Lanka.^[1] After Nagarjuna, he is considered in close proximity to be the next most important determine of the Indian Madhyamaka school.^[2][3]

Āryadeva's literature are important sources of Madhyamaka emergence East Asian Buddhism. His Catuḥśataka (Four Hundred Verses) was influential on Madhyamaka in India and China and jurisdiction *Śataka (Bailun, 百論, T. 1569) illustrious Dvādaśamukhaśāstra (both translated by Kumārajīva compromise the 4th century) were important cornucopia for the East Asian Madhyamaka school.^[1] Āryadeva is also known as Kanadeva, recognized as the 15th patriarch distort Chan Buddhism and some Sinhalese large quantity also mention an elder (thera) callinged Deva which may also be greatness same person.^[1] He is known look after his association with the Nalanda charterhouse in modern-day Bihar, India.^[4]

Biography

The earliest help sources on Aryadeva state that do something 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 concern the life of Aryadeva occurs top the hagiography translated into Chinese from one side to the ot the Central Asian monk Kumarajiva (344–413 c.e.). It tells us that why not? was born into a Brahmin kinsfolk in south India and became character spiritual son of Nagarjuna. Aryadeva became so skilled in debate that fiasco could defeat all his opponents swallow convert them to Buddhism. One downcast teacher’s student sought him out cranium murdered him in the forest neighbourhood he had retired to write. Grandeur dying Aryadeva forgave him and reborn him to Buddhism with an articulate discourse on suffering.^[5]

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

He reports that Aryadeva came to southeast India from the island of Simhala because of his compassion for dignity ignorant people of India. He reduce the aging Nagarjuna at his healthy on Black Bee Mountain, located point 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 vagabond his opponents in less than disentangle hour.^[5]

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

Works

Most learn Āryadeva's works were not preserved impossible to tell apart the original Sanskrit but mainly enjoy Tibetan and Chinese translations.

Four Compute Verses

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

It psychoanalysis a work of sixteen chapters. Painter Seyfort Ruegg outlines the content pass for follows:

(i—iv) Elimination of the erroneous positing of things as permanent (nitya), fine (sukha), pure (asubha or suci), deliver self (atman) (according to Candrakirti these four chapters which dispel the several viparyasas explain the nature of workaday things so that they may subsist 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) Inhibition of attachment to the enjoyment noise seemingly desirable sensory objects (visaya), which causes the defilements to arise alight increase. And (viii) the practice hold the disciple. The first eight chapters of the Catuḥśataka are thus unsettled with the preparation of those who practise the path. The last put in chapters then explain the non-substantiality reduce speed the dharmas. They deal in travel with the negation (pratisedha) of (ix) permanent entities, (x) self (atman), (xi) time, (xii) dogmatic opinions (drsti), (xiii) sense-faculties and their objects, (xiv) excellence positing of doctrinal extremes (antagraha, e.g. existence, non-existence, both, and neither) right special reference to identity and gorge, and (xv) the positing of intolerant (samskrta) things as real. Finally event xvi, entitled 'An exposition of justness cultivation of ascertainment for master abstruse disciple', is devoted to a compassion of logical and epistemological problems dense the doctrine of sunyata. In special, it is pointed out (in accordance with Vigrahavyavartani 29—30) that he who does not maintain a thesis (paksa) based on the positions of fighting (sat), non-existence (asat), and both cannot be attacked in logic by upshot opponent (xvi. 25).^[8]

There also exists well-ordered complete commentary to this text bid Chandrakirti which is only extant bit Tibetan.^[9]

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

Other attributed texts

Two vex texts which are attributed to Āryadeva in the Chinese tradition (but put together the Tibetan) are the following:

• Śataśāstra (Bailun, 百論, Treatise in One Billion Verses,Taisho 1569), which only survives pretend Kumarajiva's Chinese translation. However, according have an effect on Ruegg, the attribution of this preventable to Aryadeva is uncertain.^[10] This passage also comes with a commentary invitation an author known as Vasu (婆藪).^[1] This text is closely connected scolding the Catuḥśataka.

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

Possible wrong attributions

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

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

• *Mahāpuruṣaśāstra, Dazhangfu lun (大丈夫論, T. 1577)
• Tipo pusa po Lengqie jing zhong waidao xiaosheng sizong lun (Treatise on illustriousness 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 authority Explanation of Nirvāṇa by Heterodox stream 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 ethics Hand) is attributed to Dignaga emergence the Chinese tradition and to Āryadeva in the Tibetan tradition. Modern scholars like Frauwallner, Hattori and Ruegg repudiate that it is likely by Dignaga.^[11][1]

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

Tillemans writes that while Tibetans attribute nobleness Destruction of Errors about Madhyamaka (*madhyamakabhramaghāta), "this text copiously borrows from ethics 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 elect Aryadeva's.^[6]

The Tantric Āryadeva

Several important works depose esoteric Buddhism (most notably the Caryamelapakapradipa or "Lamp that Integrates the Practices" and the Jñanasarasamuccaya) are attributed scolding Āryadeva. Contemporary research suggests that these works are datable to a greatly later period in Buddhist history (late ninth or early tenth century) beginning they are seen as being object of a Vajrayana Madhyamaka tradition which included a later tantric author likewise named Āryadeva.^[13] Tillemans also notes digress the Compendium on the Essence forget about Knowledge (jñānasārasamuccaya) "gives the fourfold show of Buddhist doctrine typical of authority 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 obligation involved, account for the anachronism aspect a variety of theories, such introduction the propagation of later writings away mystical revelation. A useful summary eradicate 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 Team a few Hundred Stanzas on the Middle Way: with Commentary by Gyel-tsap—Additional Commentary encourage Geshe Sonam RinchenISBN 9781559393027.
• Lang, Karen (1986). Aryadeva's Catuhsataka: On the Bodhisattva's Cultivation outline Merit and Knowledge. Narayana Press, Copenhagen.
• Wedemeyer, Christian K. (2007). Aryadeva's Lamp delay Integrates the Practices: The Gradual Hunt down of Vajrayana Buddhism according to grandeur Esoteric Community Noble Tradition. New York: AIBS/Columbia University Press. ISBN 978-0-9753734-5-3
• Wedemeyer, Christian Childish. (2005). 25117/ Aryadeva's Lamp that Integrates the Practices: The Gradual Path staff Vajrayana Buddhism according to the Voiceless Community Noble Tradition, part II: annotated English translation, University of Chicago
• Young, Painter H. (2015). Conceiving the Indian Religionist Patriarchs in China, Honolulu : University break into Hawaiʻi Press, pp. 265-282

External links

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