By Christian K. Wedemeyer
The Lamp that Integrates the Practices is a scientific and finished exposition of the main complicated yogas of the Esoteric group (Guhyasamaja) Tantra as espoused through the Noble culture, an influential college of interpretation in the Mahayoga traditions of Indian Buddhist esoterism. equivalent in authority to Nagarjuna's well-known 5 phases (Pañcakrama), Aryadeva's paintings might be the earliest prose instance of the "stages of the chant course" style in Sanskrit. Its studied gradualism exerted massive impression on later Indian and Tibetan culture, and it's broadly pointed out by means of 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 serious version of the eleventh-century Tibetan translation via 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 historical past of the Guhyasamaja and its exegetical traditions, surveying the scriptural and commentarial resources of the Noble culture, and studying intimately the contents of the Lamp. encompasses a specific, tri-lingual glossary.
Published via American Institute of Buddhist reports (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
At least according to the testimony of Taranatha, then, the Tibetan tradition was well aware of the historical problems posed by the attribu tion of the Noble Tradition literature to the authors of the Centrist School. " It is, after all , (as far as I am aware) the only explicit appearance in the early literature of this notion regarding the origin of the Noble Tradition corpus. 54 We have no evidence of a Treasure tradition per se in India; so one must wonder if Taranatha i s merely anachronistically ( and anatopistical ly ) imputing second-millennium Tibetan practices to first-millennium India.
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. His presentation encapsulates a set of distinctive motifs that are pandemic in the historiography of Buddhist scriptural production.
Lost and regained" as found in Taranatha 's account of the Noble Tradition. In this influential story, the Esoteric Community is said to have been taught on behalf of a King lndrabhOti, who wanted to follow the Buddha's path but could not bring himself to ··go forth from home into homelessness" as had the Buddha ... and his community of monks. The following account appears in the seventeenth-century History of the Esoteric Community (gSang- 'dus chos 'hytmR) written by the Sa-skya lay-scholar ' Jam-dgon A-myes-zhabs: Prev iously.
Aryadeva's Lamp That Integrates the Practices (Caryamelapakapradipa): The Gradual Path of Vajrayana Buddhism According to the Esoteric Community Noble Tradition by Christian K. Wedemeyer