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 awareness is the results of mixing the essence and tantric mahamudra teachings of Saraha, Nagarjuna and Savaripa with a specific kind of Madhyamaka philosophy, known as 'non-abiding' (apratisthana), which goals at greatly transcending any conceptual evaluation of actual fact. This aim is accomplished by way of "withdrawing one's consciousness" (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 an important position, 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 way 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 every one points of Maitripa's mahamudra have been certainly handed directly to early bKa' brgyud masters. along with an English translation and research, the current ebook encompasses a new version of the to be had Sanskrit at the foundation of the editio princeps by way of Haraprasad Shastri, the version of the learning staff 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 version 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) number of Indian Mahamudra Works (Phyag rgya chen po'i rgya gzhung).

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84 Then, at the place of giving empowerment, [Savaripa] held a golden vase in his hand and gave [Maitripa] an empowerment. Bal po [Asu]85 said that after the empowerment, [Savaripa] gave instructions on the four seals, [but] according to Ti pu [pa] 86 [Savaripa] sang [the following] song [of] commitment (samaya) : When the natural mind has been purified, The guru' s qualities enter your heart. Realizing this, Saraha sang this song Though he had not seen a single tantra, a single mantra. When the guru' s words have entered your heart, It is like seeing a treasure on the palm of your hand.

50 46 This is according to the Nepalese palm-leaf manuscript kept at the Kaisar Library in Kathmandu with the title Yathii§rutakrama (see NGMPP reel no. C 82/1). For editions and translations see Tucci 1 97 1 and Levi 1930-32. 47 BrunnhOlzl 2007: 1 25-26. 10-12 (HP 10- 1 6), where he quotes Nagarjuna' s Yukti$a$[ika, verse 34, in support of his idealist position: "Such things spoken of as the great elements are con­ tained in consciousness and disappear in wisdom. i yati nanu mithya vikalpitam II).

The yogini shot an arrow at a pig which came out of a thick forest, killed [the pig] and ate [its] flesh. 1silra of the three realms Came the wild pig of ignorance. I shot the arrow of clear insight and killed the wild pig of igno­ rance. I devoured the flesh [in an experience of] non-duality, And experienced its taste as great bliss. I did not see any real flesh. 81 80 Op. tar mdzad pa 'chug (text: cug) lags zer ro 1 1 der tshol du phyin pa dang zhal mjal ba 'i gling du mngon sum du zhal mjal ste 1 1 'di skad gsungs I mthong ba ni grol gyur te 1 1 nga ma mthong bas kyang grol bar 'gyur 1 1 nga mthong ba ni 'ching 'gyur te I I nga ma mthong kyang 'ching bar 'gyur I I mthong yang mthong snyam ma sems cig 1 1 zhes gsungs nas mi snang bar gyur to I 81 This vajra-song is normally attributed to Savaripa himself (Mathes 2008b:247).

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