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 specific type of Madhyamaka philosophy, known as 'non-abiding' (apratisthana), which goals at appreciably transcending any conceptual overview of precise truth. This objective is completed through "withdrawing one's recognition" (amanasikara) from something 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 recognition performs an important function, because it constitutes, including Naropa's teachings, the most resource of bKa' brgyud lineages. The version and translation of this assortment is by way 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 choices up at the issues of the gathering and exhibits that each one points 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 to be had Sanskrit at the foundation of the editio princeps by means of Haraprasad Shastri, the variation 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 collage Library. The Tibetan version of all texts relies 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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Additional info for A Fine Blend of Mahāmudrā and Madhyamaka: Maitrīpa’s Collection of Texts on Non-conceptual Realization (Amanasikāra)
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. Moreover, he said: I realize that [the true state] is natural, without mental engage ment, Without even a speck of recollection.
Therefore, it is said: All yogins should perform The initial activity as taught above; Wisdom which is inseparable from emptiness and compassion 1 08 Tib . " 1 09 Tib . : "like a golden chain" 1 1 0 Lit. " What is meant are the first five perfections. THE AMANASIKARA CYCLE 44 Is taken to be [present] in the state of enlightenment. " The perfection of insight Is taken as their nature, [their] origin. 1 1 1 (KDN 9) Likewise, If an intelligent man practises- attentively and continuously Generosity, discipline, patience, Diligence, meditation and insight, He will be happy and also wise.
The union of bliss and emptiness symbolized by this tantric couple is taken as the goal. A SUMMARY OF THE AMANASIKARA TEXTS 17 1 7 . The Twenty Verses on True Reality (TattvaviY(lsika) Prajiia is a polysemous term, two of its primary meanings being 'in sight' and 'tantric consort' . In this text, prajiia is first interpreted on the level of the four seals . Maitrlpa begins by implying-through the men tion of the four moments-that true reality is realized from a prajiia as consort. The four moments are also recognized on the level of dharma mudra, so that prajiia could also be unterstood as 'insight' .
A Fine Blend of Mahāmudrā and Madhyamaka: Maitrīpa’s Collection of Texts on Non-conceptual Realization (Amanasikāra) by Klaus-Dieter Mathes