A Lamp to Illuminate the Five Stages: Teachings on Guhyasamaja Tantra (Library of Tibetan Classics)

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9780861714544: A Lamp to Illuminate the Five Stages: Teachings on Guhyasamaja Tantra (Library of Tibetan Classics)

Tsongkhapa's A Lamp to Illuminate the Five Stages (1419) is a comprehensive presentation of the highest yoga class of Buddhist tantra, especially the key practices - the so-called five stages (pancakrama) - of the advanced phase of Guhyasamaja tantra. Beginning with a thorough examination of the Indian sources, Tsongkhapa draws particularly from the writings of Nagarjuna, Aryadeva, Candrakirti, and Naropa to develop a definitive understanding of the Vajrayana completion stage. Whereas in the generation stage, meditators visualize the Buddha in the form of the deity residing in a mandala palace, in the completion stage discussed in the present volume, meditators transcend ordinary consciousness and actualize the state of a buddha themselves. Among other things, Tsongkhapa's work covers the subtle human physiology of channels and winds along with the process of dying, the bardo, and rebirth. This definitive statement on Guhyasamaja tantra profoundly affected the course of Buddhist practice in Tibet.

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About the Author:

Tsongkhapa Losang Dragpa (1357-1419) is arguably the finest scholar-practitioner produced by the Buddhism of Tibet. Renowned for both his written works and his meditative accomplishments, he founded the Gelug school, which produced the lineage of the Dalai Lamas.

Gavin Kilty has been a full-time translator for the Institute of Tibetan Classics since 2001. Before that he lived in Dharamsala, India, for fourteen years, where he spent eight years training in the traditional Geluk monastic curriculum through the medium of class and debate at the Institute of Buddhist Dialectics. He also teaches Tibetan language courses in India, Nepal, and elsewhere, and is a translation reviewer for the organization 84000, Translating the Words of the Buddha.

Excerpt. © Reprinted by permission. All rights reserved.:

Introduction (partial)

TANTRA

Buddhist tantra of the kind found in Tibet and other Himalayan regions was mostly brought from the Indian subcontinent between the eighth and eleventh centuries in two great waves known as the early and late translations. These tantras were gathered by a few brave souls who made the perilous journey from Tibet to India to locate them. Sometimes they were translated in India with the help of experienced Indian pandits. Occasionally, Indian pandits traveled to Tibet to assist in translation. Also, one or two Indian Buddhist masters journeyed to Tibet, bringing with them tantras that were then rendered into Tibetan.

So what is a tantra, and how does it differ from that other genre of Buddhist teachings known as sutra? All Buddhist teachings are designed to lead the disciple from the unsatisfactory state of existence, known as samsara, in which we are prone to a host of unwanted experiences grouped under the term “suffering.” The essential component of samsara, or the “cycle of existence,” is that we are not in control of our destiny but languish under the sway of various mental afflictions that bring about this suffering. The teachings of the Buddha are designed to place us on the path that leads to the cessation of suffering ( nirvana) or to the higher state of the enlightenment of buddhahood. The practices that lead to the cessation of suffering and especially to enlightenment can be grouped under the headings of method and wisdom. Method deals with goal-oriented, aspirational practices such as the development of love and compassion, patience, perseverance, and so on, while wisdom concentrates on penetrating the depths of reality.

Method and wisdom are said to be the two wings of the bird that flies to enlightenment. Two wings are needed because the goal of buddhahood is essentially twofold: the resultant and enlightened state known as the dharmakaya, or “wisdom body,” which refers to the unencumbered knowledge of the Buddha, or his enlightened mind, and the resultant embodiment of that enlightened mind, known as the rupakaya, or “form body.” The wing of method accomplishes the rupakaya, and that of wisdom accomplishes the dharmakaya. The reality or final truth of all phenomena, which is obscured by our omnipresent unknowing state of mind, is sought out by the practices grouped under the category of wisdom. This reality is not something invented by the Buddha or added by later Buddhist commentators. In that sense, it is not a Buddhist truth; it is the actual way phenomena exist, and has existed, since time immemorial. Because of this, any Buddhist wisdom practice—sutra or tantra—aimed at discovering this truth is seeking out the same reality. There is no difference between sutra and tantra in terms of the ultimate truth.

However, the practices of method in tantra are generally recognized to be superior to those of tantra. This is especially true in the highest class of tantra, known as highest yoga tantra ( anuttarayoga tantra). There, method refers to two exclusive practices not found in nontantric Buddhist practice. First, method can refer to the type of mind that focuses on the ultimate truth, or emptiness. Normally, a mind dedicated to the perception of emptiness belongs to the wisdom side of practice as mentioned above. But in tantra this mind is combined with a great bliss that is produced by bringing the inner winds, or energies ( vayu), into the central channel ( dhuti) of the body. This manipulation of the bodily winds is achieved by a variety of methods, described in the present text. The bliss and the consciousness focused on emptiness are united as one. Such a bliss-consciousness is a very powerful and fast method to develop the wisdom that understands emptiness. The bliss consciousness also is transformed through yogic practice into the form of the deity of the tantra. This is method, and the mind cognizing emptiness is wisdom. Because these two are essentially one entity, method and wisdom in tantra are said to be of one mind. This is not found outside of tantra. In sutra practices, wisdom is supported and supplemented by method practices such as compassion, and method is accompanied by the wisdom practices of understanding impermanence and the nature of phenomena, but they are never of one entity.

The other type of method found in tantra is the development of a form known as the illusory body. This body is created from the subtle inner winds and is in the aspect of the resultant buddha form that is the goal of the practice. This illusory body is the exclusive cause of the form body of a buddha, the rupakaya. Alongside this practice is the wisdom development of the mental state of clear light. This is in the nature of a very subtle level of mind and is the exclusive cause for the enlightened mind, or dharmakaya. These two practices are explained in great depth in the text and are not found in the sutra path. Tantra, therefore, is a fast method for gaining the two enlightened forms and is characterized by exclusive method practices.

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Descripción Wisdom Publications,U.S., United States, 2013. Hardback. Estado de conservación: New. Language: English . Brand New Book. Tsongkhapa s A Lamp to Illuminate the Five Stages (1419) is a comprehensive presentation of the highest yoga class of Buddhist tantra, especially the key practices - the so-called five stages (pancakrama) - of the advanced phase of Guhyasamaja tantra. Beginning with a thorough examination of the Indian sources, Tsongkhapa draws particularly from the writings of Nagarjuna, Aryadeva, Candrakirti, and Naropa to develop a definitive understanding of the Vajrayana completion stage. Whereas in the generation stage, meditators visualize the Buddha in the form of the deity residing in a mandala palace, in the completion stage discussed in the present volume, meditators transcend ordinary consciousness and actualize the state of a buddha themselves. Among other things, Tsongkhapa s work covers the subtle human physiology of channels and winds along with the process of dying, the bardo, and rebirth. This definitive statement on Guhyasamaja tantra profoundly affected the course of Buddhist practice in Tibet. Nº de ref. de la librería BZV9780861714544

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Descripción Wisdom Publications,U.S., United States, 2013. Hardback. Estado de conservación: New. Language: English . This book usually ship within 10-15 business days and we will endeavor to dispatch orders quicker than this where possible. Brand New Book. Tsongkhapa s A Lamp to Illuminate the Five Stages (1419) is a comprehensive presentation of the highest yoga class of Buddhist tantra, especially the key practices - the so-called five stages (pancakrama) - of the advanced phase of Guhyasamaja tantra. Beginning with a thorough examination of the Indian sources, Tsongkhapa draws particularly from the writings of Nagarjuna, Aryadeva, Candrakirti, and Naropa to develop a definitive understanding of the Vajrayana completion stage. Whereas in the generation stage, meditators visualize the Buddha in the form of the deity residing in a mandala palace, in the completion stage discussed in the present volume, meditators transcend ordinary consciousness and actualize the state of a buddha themselves. Among other things, Tsongkhapa s work covers the subtle human physiology of channels and winds along with the process of dying, the bardo, and rebirth. This definitive statement on Guhyasamaja tantra profoundly affected the course of Buddhist practice in Tibet. Nº de ref. de la librería BZV9780861714544

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Descripción Wisdom Publications,U.S., United States, 2013. Hardback. Estado de conservación: New. Language: English . Brand New Book. Tsongkhapa s A Lamp to Illuminate the Five Stages (1419) is a comprehensive presentation of the highest yoga class of Buddhist tantra, especially the key practices - the so-called five stages (pancakrama) - of the advanced phase of Guhyasamaja tantra. Beginning with a thorough examination of the Indian sources, Tsongkhapa draws particularly from the writings of Nagarjuna, Aryadeva, Candrakirti, and Naropa to develop a definitive understanding of the Vajrayana completion stage. Whereas in the generation stage, meditators visualize the Buddha in the form of the deity residing in a mandala palace, in the completion stage discussed in the present volume, meditators transcend ordinary consciousness and actualize the state of a buddha themselves. Among other things, Tsongkhapa s work covers the subtle human physiology of channels and winds along with the process of dying, the bardo, and rebirth. This definitive statement on Guhyasamaja tantra profoundly affected the course of Buddhist practice in Tibet. Nº de ref. de la librería NLF9780861714544

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