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 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 well-known 5 levels (Pañcakrama), Aryadeva's paintings could be the earliest prose instance of the "stages of the chant direction" style in Sanskrit. Its studied gradualism exerted giant effect on later Indian and Tibetan culture, and it's commonly brought up by means of 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 serious variation of the eleventh-century Tibetan translation by means of Rin-chen Bzang-po (including notes on readings present in "lost," substitute 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 assets of the Noble culture, and studying intimately the contents of the Lamp. contains a particular, tri-lingual glossary.

Published via American Institute of Buddhist reviews (AIBS)

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I 0 Introduction · consensus was quickly reached that led inexorably to the conclusion that the works of the Esoteric Community Noble Tradition could not possibly have been composed by the homonymous authors of the Centrist Tradition. The incredulity of the modem scholarly community early found its most unambiguous voice in the scornful comment of Louis de La Vallee Poussin who, in his Bouddhisme: Opinions sur l 'Histoire de Ia Dogma­ rique, wrote that: There are, no doubt, some tantric writings whose prom­ ulgation is attributed to Nagarjuna, S araha, [and] Arya­ deva - illustrious doctors of the Great Vehicle .

Ja, f. 4h} 4 ) . 30 Introduction · It is worth stressing that, although this is the most common history related in Tibetan sources. it does not appear to be of Tibetan origin. Ronald M. historically") via mystical revelation. It is not too great a reach, I think, to postulate that these narratives were originally crafted to account for the fact of the manifestly anach­ ronistic revelation of esoteric traditions such as the GST. Its authors and propagators were presumably aware of the difficulties in maintaining that there had been a continual, worldly transmission of the textual tradition of the GST since the time of the Buddha.

In p articular, having overlooked features of the construction of authorship culturally-specific to first­ millennium Indian Buddhist communities, they have failed to engage the issue in such a way as would illuminate the important dynamics of relig­ ious history and ideology that lie behind the attribution. In what follows, we shall accordingly endeavor to reconsider these positions, taking into account heretofore-overlooked evidence from the Indo-Tibetan histori­ ographical tradition that suggests a more subtle (and more accurate) way of understanding the indigenous views concerning the emergence of these texts and their noteworthy attributions.

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