Aryadeva's Lamp That Integrates the Practices by Christian K. Wedemeyer

By Christian K. Wedemeyer

The Lamp that Integrates the Practices is a scientific and finished exposition of the main complicated yogas of the Esoteric neighborhood (Guhyasamaja) Tantra as espoused by means of the Noble culture, an influential university of interpretation in the Mahayoga traditions of Indian Buddhist esoterism. equivalent in authority to Nagarjuna's recognized 5 levels (Pañcakrama), Aryadeva's paintings might be the earliest prose instance of the "stages of the chant course" style in Sanskrit. Its studied gradualism exerted tremendous impact on later Indian and Tibetan culture, and it truly is generally mentioned through masters from all 4 significant lineages of Tibetan Buddhism.

This quantity offers the Lamp in a tri-lingual layout: its Sanskrit unique critically-edited from recently-identified manuscripts, a severe version of the eleventh-century Tibetan translation through Rin-chen Bzang-po (including notes on readings present in "lost," substitute translations), and a thoroughly-annotated English translation.

Includes an introductory research discussing the background of the Guhyasamaja and its exegetical traditions, surveying the scriptural and commentarial assets of the Noble culture, and examining intimately the contents of the Lamp. contains a precise, tri-lingual glossary.

Published by way of American Institute of Buddhist reviews (AIBS)

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Extra info for Aryadeva's Lamp That Integrates the Practices (Caryamelapakapradipa): The Gradual Path of Vajrayana Buddhism According to the Esoteric Community Noble Tradition

Example text

60 " When twenty -eight years had passed since the n irvat)a of the Great Sage, incited by the compassion of the Blissful Ones. the Lord of Secrets, Vajradhara h imself came mani­ festly to Mount Malaya and . . taught the Adamantine Veh icle" (Nyang, Clws- byung . p. 88: thub pa chen po my a ngan las 'das nas lo nyi shu t1sa brgyad Jon pa 'i dus der I bde bar gshegs pa mams kyi thugs rjes bskul nas I gsang ba ' i bdag po rdo rje 'chang nyid I ri rna Ia yar mngon sum du byon te I . rdn rje thcg pa gsungs so 1).

F. 5a: ': gung ltar yang y

E. he qualifies due to having received their teach­ ings in a miraculous vision. In his History, then , as in his Great Commentary, Taranatha makes much the same assertion concerning the provenance of the Noble Tradi­ tion 's literature - they are theologically authentic, though h istorically anachronistic, works. Elsewhere in his History, he further adds a rather provocative analogy, in which he compares this phenomenon with two others presumably more familiar to his readers, drawn from specifically Tibetan religious experience of which the above cases of Nagarj una and Matailgipa may serve as illustrative examples.

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