By Klaus-Dieter Mathes
The gathering of twenty-six texts on non-conceptual cognizance 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 significantly transcending any conceptual review of actual fact. This objective is completed through "withdrawing one's awareness" (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 awareness performs an important 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 was once translated through Mar pa Lo tsa ba Chos kyi blo gros (11th century) into Tibetan. The *Mahamudrakanakamala selections up at the topics of the gathering and indicates that each one facets of Maitripa's mahamudra have been certainly handed directly to early bKa' brgyud masters. along with an English translation and research, the current book incorporates a re-creation of the on hand Sanskrit at the foundation of the editio princeps by means of Haraprasad Shastri, the variation of the learning crew 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 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) number of Indian Mahamudra Works (Phyag rgya chen po'i rgya gzhung).
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Extra info for A Fine Blend of Mahāmudrā and Madhyamaka: Maitrīpa’s Collection of Texts on Non-conceptual Realization (Amanasikāra)
When she caused [the fruit] to move up [the tree again] , floating, and descending her mother came and said: Do not mistreat him, this noble being and offer him [the fruit] ! At this time, many pm:uj,itas, who were engaged in studying, had loaded many books on an elephant, and the yogin! sang the [following] song:64 What is the use for you of carrying many texts? It is like in the example of the noble fruit [and] the bees. Attached to the exter nal, you [only] find an image of what is essential.
The Destruction of Wrong Views (Kudr�tinirghatana) not stated otherwise, my translation is from the Sanskrit. Deviations of the Tibetan are only reported when considered important for the con text. If Translation of the Kudr�finirghatana (the text consists of verses and prose): Homage to the youthful Mafijusri! 101 Homage to the Buddha! I will explain the destruction of wrong views As the performance of initial activity. The level [of a Buddha] 102 is thereby attained, [Either] without effort103 [or] with effort.
7° For Na-bu (see next footnote). 7 1 For Tse-dhe? In the Sanskrit life story edited by Tucci ( 1 97 1 : 2 1 9 1 6 _ 1 ) the father' s 7 name i s Trivikrama and the mother i s called SavitrI (briihma/Jasya kule janma pita ciisya trivikramaf:t I miitii siivitr! niimiisya vyakrtiidaparaytz matam 11). Further down (22 1 1 7- 1 8) we find: . briihma/Jajiitimiiniikii niima briihma/yX ca siivit'i niima prativasati sma l 72 'Bri gung bka ' brgyud chos mdzad, vol. ka, 175a3 _4 : de yang yul ni dbus kyi grong khyer dza ka ni ka (=Jhatakara/Jf} zhes bya bar 1 1 yab bram ze na bu zhes bya ba dang I yum tse dhe zhes bya gnyis kyi sras su sku 'khrungs 1 1 de yang gzugs bzang shing mdzes pa kun gyis yid du 'ong ba 1 1 shes rab dang brtson 'grus la sogs pa rang bzhin gyis yon tan dang ldan pa dgung lo bcu cig lon pa bram ze dbyu gu cig pa zhes bya ba 'i dpyod pa la mgu (text: dgu) mdzad cing 1 1 rig byed chen po bzhi la sogs pa mu stegs gzhung lugs thams cad la mkhas par sbyangs I 73 Op.