12/4/2023 0 Comments Lama surya das naropa![]() ![]() ![]() Finally, as a champion of Madhyamaka, i.e., the Buddhist Middle Way, the author attempts to ply a middle course between the extremes of existence and nonexistence, eternalism and nihilism. As an advocate of apratiṣṭhāna ( rab tu mi gnas pa), i.e., nonfoundationalism, he resolutely maintains that all outer and inner phenomena, including deep features of reality disclosed through meditation, lack any ontic or epistemic essence or foundation that the mind can lay hold of. In his eyes, this unity is only fully realized when one understands that the conventional has no independent existence apart from the ultimate and that the latter is a condition of possibility of the former. As an exponent of yuganaddha ( zung ’jug), i.e., unity (literally, “yoking together”), he espouses the tantric goal of unity beyond extremes, a goal grounded in the inseparability of the two truths or realities ( bden gnyis dbyer med), of appearance and emptiness ( snang stong dbyer med). As a Mahāmudrā proponent, Mi bskyod rdo rje gives primacy to innate modes of being and awareness, such as coemergent wisdom or buddha nature naturally endowed with qualities, that are amenable only to direct yogic perception and revealed through the personal guidance of a qualified teacher. ![]() "This nomenclature tells us much about the central philosophical aims and presuppositions of the Eighth Karma pa and his Karma bka’ brgyud tradition. It is an approach that combines the yogic sensibilities of Mahāmudrā with the dialectic approach of the Madhyamaka, which, according to the authors, Mikyö Dorje characterizes as the Yuganaddha-Apratiṣṭhāna- Madhyamaka ( zung ’jug rab tu mi gnas pa’i dbu ma), that is, as a “Nonfoundational (or Nonabiding) Middle Way consisting in Unity.” As the authors explain, In their follow up they have delivered another two volumes on the writings of the Eighth Karmapa Mikyö Dorje (1507-1554) and his nuanced approach to the intricacies of the buddha-nature debate. This is David Higgins and Martina Draszczyk's second book together and comes out of their first study, Mahāmudrā And The Middle Way. The Tibetan edition of all texts is based on the Derge and Peking bsTan 'gyur and the dPal spungs edition of Karmapa VII Chos grags rgya mtsho's (1454-1506) Collection of Indian Mahamudra Works (Phyag rgya chen po'i rgya gzhung). Besides an English translation and analysis, the present publication contains a new edition of the available Sanskrit on the basis of the editio princeps by Haraprasad Shastri, the edition of the Studying Group of Sacred Tantric Texts at Taisho University, the Nepalese manuscript NGMPP B 22/24, and the manuscript no. The * Mahamudrakanakamala picks up on the themes of the collection and shows that all aspects of Maitripa's mahamudra were indeed passed on to early bKa' brgyud masters. The edition and translation of this collection is followed by another text attributed to Maitripa, the * Mahamudrakanakamala, which was translated by Mar pa Lo tsa ba Chos kyi blo gros (11th century) into Tibetan. The collection of texts on non-conceptual realization plays a crucial role, as it constitutes, together with Naropa's teachings, the main source of bKa' brgyud lineages. The result is a "luminous self-empowerment," Maitripa's (986–1063) final tantric analysis of amanasikara. This goal is achieved by "withdrawing one's attention" ( amanasikara) from anything that involves the duality of a perceived and perceiver. The collection of twenty-six texts on non-conceptual realization is the result of blending the essence and tantric mahamudra teachings of Saraha, Nagarjuna and Savaripa with a particular form of Madhyamaka philosophy, called 'non-abiding' ( apratisthana), which aims at radically transcending any conceptual assessment of true reality. ![]()
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