A Fine Blend of Mahāmudrā and Madhyamaka: Maitrīpa’s by Klaus-Dieter Mathes

By Klaus-Dieter Mathes

The gathering of twenty-six texts on non-conceptual consciousness is the results of mixing the essence and tantric mahamudra teachings of Saraha, Nagarjuna and Savaripa with a selected type of Madhyamaka philosophy, known as 'non-abiding' (apratisthana), which goals at substantially transcending any conceptual overview of real fact. This target is accomplished by means of "withdrawing one's cognizance" (amanasikara) from something that comprises the duality of a perceived and perceiver. the result's a "luminous self-empowerment," Maitripa's (986-1063) ultimate tantric research of amanasikara. the gathering of texts on non-conceptual consciousness performs a very important position, because it constitutes, including Naropa's teachings, the most resource of bKa' brgyud lineages. The version and translation of this assortment is via one other textual content attributed to Maitripa, the *Mahamudrakanakamala, which was once translated via Mar pa Lo tsa ba Chos kyi blo gros (11th century) into Tibetan. The *Mahamudrakanakamala alternatives up at the subject matters of the gathering and exhibits that every one features of Maitripa's mahamudra have been certainly handed directly to early bKa' brgyud masters. in addition to an English translation and research, the current book encompasses a re-creation of the on hand Sanskrit at the foundation of the editio princeps by way of Haraprasad Shastri, the variation of the learning workforce of Sacred Tantric Texts at Taisho collage, the Nepalese manuscript NGMPP B 22/24, and the manuscript no. 151 from the Todai collage Library. The Tibetan variation of all texts is predicated at the Derge and Peking bsTan 'gyur and the dPal spungs variation of Karmapa VII Chos grags rgya mtsho's (1454-1506) choice of Indian Mahamudra Works (Phyag rgya chen po'i rgya gzhung).

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The primordial liberation of the three realms Is obstructed by ignorance. [Ultimate] Cakrasarµvara, great bliss, Is the nature of non-arising. 92 He reached an understanding of all outer and inner phenomena including the three mountains, and de­ scribed his view [to the guru for his assessment] : All phenomena are empty. Emptiness and compassion Are not two, and this is the teacher. Appearances of relative truth are the teacher. Having investigated the meaning of the yoginI[' s symbolic in­ structions] I will be liberated in any case.

KDN 1 ) Here, there are two types of sentient beings : those who are [still] learn­ ing and those who no longer [need to] learn. For those, then, who are learning and [thus] in a causal state, there are proper intention, 104 the 1 0 1 This first homage is missing in the Sanskrit. 1 02 Tib . : rgyal ba 'i go 'p hang. 1 03 The Tibetans seem to have misunderstood viharena. 1 04 Tib . : lhag pa 'i bsam pas mos pa 'i sbyor b a impli� s that "proper intention" i s integral to the following "practice of conviction" (reading: "practice of conviction on the basis of proper intention"), but the Kudr�finirghatana[fka treats asaya as a different stage.

Pa's *Mahamudrakanakamalii which was translated into Tibetan by Mar pa Lo tsa ba documents the mahiimudra teachings which were transmitted in the so-called ' subsidary translation tradition' (zur 'gyur) . 43 One of the most noteworthy features of Maitripa's mahamudra system is that he presents, within the sequence of the four moments and four joys, the moment of freedom from defin­ ing characteristics and co-emergent joy, in the third position. 5, even though this goes against his root guru Nampa.

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