THE COLLECTION OF TEXTS ON NON-CONCEPTUAL REAL- IZATION (THE AMANASIKĀRA CYCLE) 1. The Destruction of Wrong Views (Kudṛṣṭinirghātana) If not stated otherwise, my translation is from the Sanskrit. Deviations of the Tibetan are only reported when considered important for the con- text. Translation of the Kudṛṣṭinirghātana (the text consists of verses and prose): Homage to the youthful Mañjuśrī!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. (KDN 1) Here, there are two types of sentient beings: those who are [still] learn- ing and those who no longer [need to] learn. For those, then, who are learning and [thus] in a causal state, there are proper intention,104 the 101 This first homage is missing in the Sanskrit. 102 Tib.: rgyal ba’i go ‘phang. 103 The Tibetans seem to have misunderstood vihāreṇa. 104 Tib.: lhag pa’i bsam pas mos pa’i sbyor ba implies that “proper intention” is integral to the following “practice of conviction” (reading: “practice of conviction on the basis of proper intention”), but the Kudṛṣṭinirghātanaṭīkā treats āśaya as a different stage. 42 THE AMANASIKĀRA CYCLE practice of conviction, the practice following the attainment of [bodhi- sattva]-levels, and finally, having gained power over the following [five concerns: defilements, appearances, karman, means, and causing sen- tient beings to ripen].105 Perfect enlightenment is fully attained [only] after accumulating the two accumulations by performing very pure ini- tial activity. For those who no longer [need to] learn, who have aban- doned [all] notions about remedy, reality and fruit, initial activity un- folds through the power of the impetus of [former] prayers, as in the case of Śākyamuni. It is uninterrupted and has the defining characteris- tic of fulfilling the needs of sentient beings by the effortless practice [resulting in a state called] “indivisible union” (yuganaddha). This is settled. It is as taught [in the following]: Protector, you [know] neither vain imagining, Nor thoughts, nor wavering. [Still] your buddha-activity unfolds Without effort in the world. (KDN 2) It is particularly the perfection of benefiting others Which is taken as the fruit of Buddhas. Buddhahood and the like—[everything] else— Are taken as fruit on the basis of this purpose.106 (KDN 3) Just like a wish-fulfilling jewel, it (i.e., the perfection of benefit- ing others) Is not stirred by the [fierce]107 wind of every volition; Still, it fulfils without exception The wishes of all sentient beings. (KDN 4 = TRĀ 43) Having abandoned [all practice of] affirmation and exclusion With regard to the fruit, reality and what is opposed [to libera- tion], 105 See KDNṬ 4010-11: tatra vaśitāḥ pañca | tadyathā kleśopapattikarmopāyasattvapari- pākāvasthā. 106 The Tibetan is incomplete. This verse is also found in Jñānakīrti’s Tattvāvatāra (B 325a6-b1). 107 Supplied from the Tibetan. THE DESTRUCTION OF WRONG VIEWS 43 The wise one awakens towards supreme full enlightenment, But even after that, [he will be engaged] in initial activity.108 (KDN 5) Objection: The performance of initial activity may indeed be what is acceptable for those who are learning, but how [to understand] the exer- tion of initial activity for those who no longer [need to] learn and have [realized perfection through] meditation on essencelessness? This [ini- tial activity], too, is only a golden chain.109 [Response:] True. For [it is like a golden chain] in being separated from the realization of the per- fection of insight. The perfection of insight[, however,] is the essence of the five perfections. It is for this reason [that the illustrious one] said [in the Śatasāhasrikā Prajñāpāramitā]: Emptiness endowed with all supreme aspects110 is taught. (KDN 6) Moreover, the illustrious one said: "The five perfections without the perfection of insight do not [even] deserve to be given the name of per- fection." This is also taught in the Āryavimalakīrtinirdeśa[sūtra]: Means without insight is bondage; So is insight without means. Means supported by insight is liberation; So is insight supported by means. (KDN 7) The identity of these two is understood thanks to the pith-instruction of the genuine guru. It is established as the co-emergence [of means and insight], like a lamp and [its] light. Therefore, it is said: All yogins should perform The initial activity as taught above; Wisdom which is inseparable from emptiness and compassion 108 Tib.: “And must make an effort [with regard to] initial activity.” 109 Tib.: “like a golden chain” 110 Lit. “the excellence of all aspects.” What is meant are the first five perfections. 44 THE AMANASIKĀRA CYCLE Is taken to be [present] in the state of enlightenment. (KDN 8 = MV 16) Initial activity [is taken as follows]: The [above-]mentioned five perfections [are known] Under the name of “initial activity.” The perfection of insight Is taken as their nature, [their] origin.111 (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. (KDN 10) Three [of these perfections]—generosity, discipline and pa- tience— Are taken [collectively] as a cause of the saṃbhoga[kāya] and nirmāṇa[kāya], [And two]—meditation and insight—[as a cause] of the dha- rma[kāya], While diligence [is a cause] of both [the form-kāyas and the dharmakāya]. (KDN 11) Therefore, the Bodhisattva must rely on very pure initial activity. The reverse would entail the undesired consequence of nihilism. This is taught [in the following]: Even if what is wholesome and unwholesome lack an own- being, Still, wholesome [actions] must be performed and unwholesome ones not. 111 Tib. (B): “Should be determined as being their nature.” Tib. (DP): “Their nature is not analyzable.” THE DESTRUCTION OF WRONG VIEWS 45 In the world of apparent truth which is like [the reflection of] the moon in the water, Bliss is pleasant and suffering perpetually not. (KDN 12) How, then, should the initial activity be carried out among those who, in a state of learning, adopt a yogic conduct [that appears to be] crazy and who are bent on [realizing] the non-conceptual? Response: By en- gaging in this [yogic] conduct through the gift of one’s body. This is because it is said [in Hevajratantra I.6.19ab]: Having given one’s body as a gift, [Yogic] conduct is adopted. (KDN 13) Generosity is [attained by] giving even to the limit of [one’s] body; discipline by controlling one’s body, speech, and mind for the sake of sentient beings; patience by enduring the death of being sawn up in the “extremely hot” (krūratapta) [hell]; diligence by enduring harm from the eight worldly dharmas; meditation by an effortless flow in one’s own sphere in harmony with the nature of everything; and insight by means of a realization characterized by the non-perception of all phe- nomena. For him who has penetrated the [single] taste [of everything] without effort All supreme perfections unfold without hindrance.112 (KDN 14) Therefore, initial activity is certain to unfold even in the case of those who adopt yogic conduct. The words of the immature Cārvākas (i.e., hedonist philosophers) that there is no next world are not endorsed [by us], given their complete illogicality. Here [it should be recalled] that in the Hevajra[tantra] [the Buddha] taught [the following] to a bodhi- sattva who, as a [disciple who is still] learning, manifests yogic con- duct:113 112 Tib. (not metrical): “The effortless realisation of everything in the sphere of the single taste is the best of all perfections for the one who desires the single taste.” 113 The translation of this sentence follows the Tibetan. 46 THE AMANASIKĀRA CYCLE First, confession (poṣadha) must be made; Then training instructions must be given. (KDN 15=HT II.8.9ab) [In the remaining eighty per cent of the text, Maitrīpa elaborates various precepts and instructions relevant in the daily life of a practitioner. The adept thus starts the day by taking refuge, observing the vows of not killing, stealing, and so forth, avoiding the ten unwholesome deeds, washing his face with clean water, and recalling the three jewels. The day continues with mantra recitations, meditation, and study, the high point of which entails the visualization, worship, and praise of a maṇḍa- la of the five Buddha families with Akṣobhya in the center. There are also instructions on how to worship painted statues and books and how to make a caitya. Finally, there are instructions on how to dedicate, and rejoice in merit.114] The Kudṛṣṭinirghātana is ended.115 End of the Translation Concluding Remarks The first text in the collection deals with one of the greatest dangers of mahāmudrā practice: the possible cultivation of bad views such as that one does not need to engage in generosity and the other first five per- fections, which in this text go under the name of “initial activity” (ādi- karman).116 The annotated list of amanasikāra texts from the ‘Bri gung bka’ brgyud chos mdzod contains the short note that Maitrīpa composed the Kudṛṣṭinirghātana in order to show that a conventional Dharma 114 For those interested in an English translation of the remaining text about the daily life of a practitioner, see Wallis 2003:212-20. 115 Tib.: “The Kudṛṣṭinirghātana composed by the great learned master Advayavajra is ended. Translated, corrected and finalized by the Tibetan translator mTshur ston