By Klaus-Dieter Mathes

The significant Indian treatise on Buddha nature is the Ratnagotravibhaga, sometimes called the Uttaratantra, and it really is this middle textual content that Klaus-Dieter Mathes makes a speciality of during this e-book. Mathes demonstrates how its writer, Gö Lotsawa, ties the lessons on Buddha nature in with mainstream Mahayana concept whereas fending off the pitfalls of the zhentong method favourite through the Jonang culture. He additionally evaluates Gö Lotsawa’s place on Buddha nature opposed to the historical past of interpretations by way of masters of the Kagyü, Nyingma, and Jonang schools.

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Additional info for A Direct Path to the Buddha Within: Go Lotsawa's Mahamudra Interpretation of the Ratnagotravibhaga

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199 Further research will be required in order to determine to what extent Gampopa's path of direct perception is really a continuation of the tradition of Maitripa and what part of it goes back to Sino-Tibetan influences. 200 Drigungpa Jigten Sumgon, who, as a disciple of Pagmo Drupa, stands in the tradition of Gampopa, explains that his mahamudra practice is in accordance with the Ratnagotravibhiiga. Thus, it is reported in the Chos kyi 'khor lo legs par gtan la phab pa: Mahamudra is [taught on the basis of] the Mahiiyiinottaratantra [Ratnagotravibhiiga}.

As to taking direct perception for [your] path, the right guru teaches that coemergent nature of mind is the dharmakaya in terms of its luminosity. han cig skyes pa) that has been ascertained in yourself, the natural mind as the path, without being VARIOUS TRADITIONS OF INTERPRETING BUDDHA NATURE 41 separated from any of the three [aspects of the mahamudra teaching]: view, conduct, and meditation. 194 For Gampopa, this direct approach is supreme and of definitive meaning, in that it is based on direct perception as opposed to inferences, as on the general Mahayana path.

176 To sum up, the Tattvadafaka propagates a direct approach to reality that is in accordance with Vajrayana, but is mainly made possible by pith instructions. In other words, reality is not only understood to be neither existent nor nonexistent, but also directly realized as "[natural] luminosity" (Skt. prabhasvarata). Traditionally, this direct realization is only possible from the first bodhisattva level onward, or made possible through tantric practice. 177 But in the Tattvadafaka such a direct realization is said to be brought about by engaged bodhicitta, and the Tattvadafakatika confirms that the required practice is a Mahayana sequence of calm abiding A DIRECT PATH TO THE BUDDHA WITHIN and deep insight.

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