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 university 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 significant effect on later Indian and Tibetan culture, and it truly is largely stated by way of masters from all 4 significant lineages of Tibetan Buddhism.
This quantity provides the Lamp in a tri-lingual layout: its Sanskrit unique critically-edited from recently-identified manuscripts, a severe variation of the eleventh-century Tibetan translation through Rin-chen Bzang-po (including notes on readings present in "lost," replacement translations), and a thoroughly-annotated English translation.
Includes an introductory examine discussing the background of the Guhyasamaja and its exegetical traditions, surveying the scriptural and commentarial assets of the Noble culture, and studying intimately the contents of the Lamp. encompasses a specified, tri-lingual glossary.
Published via American Institute of Buddhist reviews (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
37 Nearly all Tibetan scholia on esoteric l iterature begin with a critical survey of the authori tative corpus; these frequently involve notices of such phenomena as these. To give a few examples, see the writings of Bu-ston, Tsongkhapa, mKhas-grub-rje, A-myes-zhabs. etc. 16 · Introduction claimed identity with the exoteric authors,3H I think there is a good, prima facie case to be made that such is implicit in their writings. These names are not common. so the hypothesis that the correspondence is a mere coincidence is rather a weak one from the start.
Likewise, Pal)<;lita Rahula [-snbhadra] is said to have met Nagabodhi. The Noble Tradition teaching began to spread a bit. Later, at the time of the four latter-day Palas, it spread extensively. 52 Here we find three separate mystical revelations as the sources of the Noble Tradition teachings. Aryadeva appeared in a vision to MatailTarantitha, Chos 'byung. f. 10 l b4- l 0 l b6: I 'di'i dus gdol pa'i bu zhig fi rya de wa dang mjal byin gyis brlabs pas chos tol shes su byung I bsgoms pas grub pa thob ste I 'phags pa kly sgrub yab sras kyi sngags gzhung mtha' dag myed I c i rigs par bshad de rna tang gi pa 'o I I yang kong ka na ru slob dpon srung ba 'i zhabs zhes by a ba des zla grags Ia dngos su mnyan nas I sgron gsal gyi glegs bam yang byung I de bzhin du paQ�i ta sgra gcan 52 'dzin zer bas kyang klu byang dang mjal zer te I chos 'phags skor mgo dar ba tsam byung I phyis p� Ia phyi rna bzh i ' i dus su lhag par dar ro I I rnkha' Ia nyi zla mam gnyis dang I sa Ia gsal ba mam gnyis zer ba byung skad I.
Is a ( conr ·d) 12 · Introduction the notorious difficulty of assigning dates to the scriptural corpus of revealed siitras and tantras, it is the sastric literature that will concern us here. 22 Of sastras. the CMP cites the following two known works: Kambala 's Alokamiilti (AM) and Padmavajra's Guhyasiddhi (GS). The citation of AM alone would allow us fairly confidently to conc lude that the Aryadeva who authored the CMP is not the Ary adeva who authored the Catubsataka. Christian Lindtner has argued that the AM demonstrates ··acquaintance with Bhartfhari (ca.