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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 recognition is the results of mixing the essence and tantric mahamudra teachings of Saraha, Nagarjuna and Savaripa with a selected type of Madhyamaka philosophy, referred to as 'non-abiding' (apratisthana), which goals at extensively transcending any conceptual evaluate of actual truth. This target is completed by way of "withdrawing one's awareness" (amanasikara) from whatever that includes 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 attention 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 means of one other textual content attributed to Maitripa, the *Mahamudrakanakamala, which used to be translated by means of Mar pa Lo tsa ba Chos kyi blo gros (11th century) into Tibetan. The *Mahamudrakanakamala choices up at the topics of the gathering and indicates that each 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 booklet includes a new version of the on hand Sanskrit at the foundation of the editio princeps via Haraprasad Shastri, the variation of the learning crew of Sacred Tantric Texts at Taisho college, the Nepalese manuscript NGMPP B 22/24, and the manuscript no. 151 from the Todai college Library. The Tibetan variation of all texts is predicated at the Derge and Peking bsTan 'gyur and the dPal spungs version of Karmapa VII Chos grags rgya mtsho's (1454-1506) selection of Indian Mahamudra Works (Phyag rgya chen po'i rgya gzhung).

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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. , Jvalapati) this was the mali­ cious cj,iikinf Visvarupi, who had five hundred riik:fasf attendants. Each day they were said to devour hundred thousand men and animals in Jambudvipa and the small islands.

Nirmala tathata sa eva buddhabhuumav a§rayaparivrttilak:jano yas tathagatadharmakaya ity ucyate I) a Johnston nasato; see Schmithausen 197 1 : 136. 20 INTRODUCTION as it is (yathabhutasamadhi) . In this immediate access to true reality phenomena are experienced as being luminous. This samadhi is culti­ vated by arousing bodhicitta on the basis of a vipasyana practice that starts with direct cognitions. Beneficial concepts on the path, such as the idea that the world is beyond duality, are realized to be luminous by nature, too.

A Pith Instruction on Reality Called A Treasure of Dohas (*Doha­ nidhinamatattvopade§a) This text is not contained in the *Advayavajrasmpgraha and not availa­ ble in its original Sanskrit. However, Karmapa VII Chos grags rgya mtsho included it in his cycle of amanasikara texts. It presents a sum­ mary of the four tenets as found in the Tattvaratnavalf, with Apra­ ti�thana-Madhyamaka at the summit. e. a sum­ mary of empowerment and/or completion stage practice on the basis of the four seals as explained in the Caturmudranvaya and Sekanirdesa.

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