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Can sutra mahamudra be justified on the basis of Maitripa's Apratisthanavada

Can sutra mahamudra be justified on the basis of Maitripa's Apratisthanavada

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11/08/2013

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Can
stra mahmudr 
be justified on the basisof 
Milp' Api�!nv?KDiee Me Hbg
Gene es
The term
sutra mahmdr
is a controversal one, suggesting as it does that the practice and realization of 
mahmdr
is possibe outse the Tantrs, naeyon the basis of the Sras. Such an aoch ws ropgated by sG po p
1079-153)
ut cricized by a skya Pa1<ta
(82-1251),
wo aintanedha thee is no conventional expression for
mahmdr
in the
pit
rd-on, an ht he wso of 
mamdr
can ony be a wso asen fo e powent 'os Lo s a gZon nu pa
(12-1481),
however, defenssam po pas
mahn1Udr
by pointing ou that it hs Indian origins, in the persons of Jnakri and Maita (ca
1007 - 
c
1085)
(ogether wth thea's discie Sahjvajra,
11
cen)3 Ko s Bo os ha' yas
(181- 1899
ths istngushes in his
S
 es by k ky mdz
(vo
3, 375f.)
besdeshe generally acceted
matra ahmdr,
a
sut mahmdr
and an essence
mahdr. Mat mahmdr
is transitte accordng o the ethostauh by the Mantayna, and this involves Tantrc epowerment Essence
mahmdr
leads to the sdden or instantaneous realzation of one's naturalmind
(tha mal gi es ). Sut mahmdr
is defned in he folowing way:
1
The presnt ticle was made possible trough a resarch projet financd by teGean Research Council (DFG). I am gratel to Prof Hrnaga Isaacson for aving read this paper before it was pblised Improvems to my English by Phili H.Pierce (Npal Research Cntre, Katmand) ar gratfly aknowledged.
2
Tatz
199: 
On th life of Maitpa, see atz
1987: 9711
3
See athes
in print
a.
BK ener,
H
Krasser,
H
Lsic, MT Much,
H.
Tascer (eds)
Pmilakfrt*.
Papes dedi-cate o Est Steinkeller o the occasio of is 70th btday.
Part 2. Weer Sien zurbetolge uBudismkunde 7 Wen 207, p
545-566
 
546KlausDieter MathsVisvis te objective par of 
ni�prapaca
and uminosity wich is in accodancewit the Sta tadition the subjective par enters into equipoise ith th aid o
mnsik
pithinstctons
4
In other words, not to fabricate anything y "not ecoming mentaly enaged
(amanasikra)
is the only way mnd can approach emptiness or relity, whichis charactrized y "eing free from mentl farications
(ni�prapaca).
gZonnu dpl finds this practice escrie in Sahjavajra's cmmentary onMitpa's
Tattvadaaa
and thus aracterizes his commentary in his
BlueAnnals
as follows:
In essence t s the
 prt,
t s i accordanc with th [Wa  Mantras, and tsnae s
mhudr5
n the
Tattvaaakaf,
penomena re not only ascetined as eng empty,ut also expeienced as luminosity in a
 sadh
which realizes reality s it is
(yathbhtasamdhi)
The atter is made possie  pith-instructions, and
Tatadaa
2cd implies tht this s supreme Madhyamaka adorned with pithinstctions hose main puse is to enale a direct experiene of emptinessas luminosity on a path that unites
 amta
ith a particular for f 
vipaya6
t is well known tht Maitrpa favours the Madhymaka "tenet f not aiding n any phenomen (Savahamprati�hnvda) ovr the inferiorahyaka "enet of nonduality [in the sense of everything ing] like nillsion (Myopamdvyavda)7
A
litera ransation of Skt.
 sarvdhr-mpratihna
woul e "not eing grounded in all phenomena, which meansthat phenomena should not e reified in any conceivale way his is very earfrom the
Sekanirdeapajik
of Rmpla (one f the four min disciples of Maitpa),8 who glosses
aprtihna
as "not to reify [anything] and "not toecome mentally engged.,,9 In he corresponding root text,
Skanrde,1O
4
Ko sp Bo gos tha' as
Ses by ku khyb mzod,
o 3, 7,18-20:
do lugsd mthun ' ss brl 'o gsl g yl l
 yul c yd l  bed ' gds sam pr og p 
5
Zo nu dpa:
De tr sn p
847, vo 2, -9:
o bo p r  ph p
/
sgs rjes su mthn p  phyg rg chen po.
6
Fo a deaied discusson of the
Tvadk
see Mathes 2006: 209-22.
7
See Tatz 94: 67
8
See Rorich 949-53: 842
9
S(C )' 
ol. 18a4; 
S Pe), 
fo 15b67
ssmn  praih mnskro'npa/
C
omitsTh Tietan transat
(SNn
o 34b4) dies siht
"pth
[mans] nt
 
Can
sta maudr
be justified on he basis of Maipa' s Arat�hnavda?
547
stanza 29cd, Maitrlpa informs us that
mahmudr
s aso known as "[he prace o not abng
(aprati�?hn)
n anyng. In oher rs, he yognsimpy refrains from projecting wrong notions (such as an inepenentexistence or haraceristic signs) ono anythng arisen n depenence, wether
skan, tu
r
ytana.12
Pospcay, s amuns o e Prsagaue f n psng any pson f ne's n, an n fc, fr 'B' r barOya mtshan pa bza
(310-1391),
the Aprati�ha-Mahyamaa isentia with rsagika3The pracie of not becomng menay engag
(awnasikr)
s desrbein such
stra
as he
lnoakra
(see beow) an he
Nirikapapvea-dhraf
In e atter, the odhsattva abanons a wrong projecns onto reay by not becoing menay engage For Sahajavajra
anasik
oes n ean ht one oes not see any objecs as a resu of avng ose one's eyesIt s raher ha ne oes not fous on a puave own-beng of enes as a resut of anaysis or the ph-insrucons of one's guu14 In hs
Anasikrdha,
atrpa gives te foowng -nerpretaton of 
awnasi:
Te leter 
a
stands or uminosity, and
lnaasik
or blessing fom witin
(svdhi�ha)Y
It is bot
a
and
aasira,
so e get
a.aasia6
Throug this,amely  [operating t] te wors
a.aasia
an  ort,17 one aves at teexpesson "a lsn rm thn [tat s] nconceale umnosty [.e.,] anwareness wc  a non-dual contuty in wic inseparable emptiness and com psson are unite s pair18to ey [anything],  virte o not becoming mentally engae.
rab tu i gas pa i yid  byed pa ed pas soI das pa ed pa'
0
/
1
O als
Seairwya,
as t s reerrd to i the
TattvartvafRA
21,14)
11SN
3611
SN
29cd):
sarvasi aprati�ha1? ahudeti kfrate/
 2SN P(),
o1. 
18a4; 
S N ( Pe)' 
o
15b6:
sarvasli ii tfyasamutpaasadhadhtvyaadau
a
 Pe omt
3
imak
1982: 34.
4 Seeate
200 
an
19-20.
5 Fo t g  
shi�{h
i
te
a
ad
t
{f
se ate
20022.
16This ean tat
a-asika
s taken here as  
kamadha
copound. Ie, luminsity an lessing om wthin8
A
 
A
121-20
 ii pbhsarpada1?/ aasi ti svdh�hapada  sau maasia ey aaasir/ etemaasirdipadai aiapbhsvaasvdhi�hapada1? atarubiaugaaddhdvayavhisa1?vedaa pi

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Hi~ Would you mind uploading the document "Madhyantavibhagatika - Analysis of the Middle Path and the Extremes" to somewhere else? It is not downloadable. It is very sad that scribd is getting worse and worse.....
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