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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 entire exposition of the main complicated yogas of the Esoteric neighborhood (Guhyasamaja) Tantra as espoused by way of the Noble culture, an influential institution of interpretation in the Mahayoga traditions of Indian Buddhist esoterism. equivalent in authority to Nagarjuna's recognized 5 phases (Pañcakrama), Aryadeva's paintings could be the earliest prose instance of the "stages of the chant course" style in Sanskrit. Its studied gradualism exerted great effect on later Indian and Tibetan culture, and it really is broadly stated through masters from all 4 significant lineages of Tibetan Buddhism.

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

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

Published through American Institute of Buddhist stories (AIBS)

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

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On the other hand. Taranatha 's formulation might also ( indeed, might better) be understood as a seventeenth-century Tibetan articulation of a widespread pattern of historical understanding evident in a broad range of Indian (and Tibetan) Buddhist contexts since the early first mil­ lennium. His presentation encapsulates a set of distinctive motifs that are pandemic in the historiography of Buddhist scriptural production. The theoretical models underpinning his discussion are neither restricted to esoteric nor to Tibetan historiography, but have functioned throughout the Buddhist world as devices for those traditions discursively to digest the conspicuous fact of near-constant scriptural revelation over the course of (at least) a millennium, while simultaneously validating these revela­ tions by referring their origins to beings of unimpeachable authority: generally buddhas, bodhisattvas, or major saints.

On Treasure" i n genera l . ,ec Janet G y atso. "Drawn from t he Tibetan Treasu ry . : a t i v c piece on t h l· d i v c r ... 49 Since they were entrusted solely to Nagabodhi, who attained the [immortal] state of vidytidhara hood they were spread later in the time of King Devapala ' father and son. ' That is the reason that the lineage of the Noble - , literature and the Buddhakapala literature is short. For example, it is like the Tibetan Vision Teachings (bod gyi yang dag snang gi chos) and those Treasure Teachings which are not counterfeit (gter chos rdzun gso ba med pa).

464 ). Sec also pp. 'Uf­ ring daims. 26 · Introduction natha drew from Indian sources whose dates of composition and authors are not known to us, as well as drawing on oral information from his Indian teachers. one may plausibly entertain the hypothesis that this story emerged sometime between the eleventh and seventeenth centuries. On the other hand. Taranatha 's formulation might also ( indeed, might better) be understood as a seventeenth-century Tibetan articulation of a widespread pattern of historical understanding evident in a broad range of Indian (and Tibetan) Buddhist contexts since the early first mil­ lennium.

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