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 attention is the results of mixing the essence and tantric mahamudra teachings of Saraha, Nagarjuna and Savaripa with a selected kind of Madhyamaka philosophy, referred to as 'non-abiding' (apratisthana), which goals at noticeably transcending any conceptual review of actual fact. This target is completed through "withdrawing one's cognizance" (amanasikara) from something that consists of 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 cognizance performs a vital function, because it constitutes, including Naropa's teachings, the most resource of bKa' brgyud lineages. The variation and translation of this assortment is by way of one other textual content attributed to Maitripa, the *Mahamudrakanakamala, which used to be translated via Mar pa Lo tsa ba Chos kyi blo gros (11th century) into Tibetan. The *Mahamudrakanakamala choices up at the subject matters of the gathering and indicates that each one features of Maitripa's mahamudra have been certainly handed directly to early bKa' brgyud masters. along with an English translation and research, the current book includes a new version of the to be had Sanskrit at the foundation of the editio princeps via Haraprasad Shastri, the variation of the learning team of Sacred Tantric Texts at Taisho collage, the Nepalese manuscript NGMPP B 22/24, and the manuscript no. 151 from the Todai college Library. The Tibetan version of all texts relies at the Derge and Peking bsTan 'gyur and the dPal spungs version 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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22 INTRODUCTION 27 . 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.

See Lindtner 1 990: 1 10- 1 1. The reading taj jiiane over tajjiiane represents Ratnakarasanti' s idealist interpretation of Nagarjuna, as taj then takes up mahabhUtadi (see Isaacson 20 1 3 : 1042). i diset) , Ratnakarasanti (HP 223 5 _7) pro­ vides the following definitions: "Yogacara means that all that [world] is mind only. Even in the absence of an object the very mind itself arises with an object as its appear­ ance through the power of mental imprints, just as in a dream. ikCira- Upadesa (D 23 l a2 _4 , P 266b3_5): " [Ratnakarasanti] was the greatest among the four gate-keepers 24 INTRODUCTION According to the Tibetan sources Maitripa refuted Ratnakarasanti after receiving mahiimudrii instructions from the legendary figure S avaripa at the twin mountains Manobhailga and Cittavisrama and returning to the monastic milieu of Buddhist scholasticism.

The teacher said: You are a siddha. 61 The disciple requested: My siddhis, indeed, have arisen from [you] the teacher. May I therefore be [your] servant! " [Jvalapati] replied: Do not proceed by all means and return! And sent [him] back. Then [Jvalapati] took the two [servants] Dha-nga and Sing-dha pa-li and left. 62 A yoginf'3 said: Are you not yogins? Perform the practice of making [the fruit] fall [on its own] ! 6 0 Lit. " 6 1 Op. cit. yog po byar mi rung bas log la song cig gsungs I 62 Op. cit.

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