By Klaus-Dieter Mathes
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Additional resources for A Direct Path to the Buddha Within: Go Lotsawa's Mahamudra Interpretation of the Ratnagotravibhaga
A person who enters all of a sudden") is somebody whose accumulations are gathered, whose mindstream is purified, whose mind is trained, and in whom experience has arisen. 18 has it that "all levels and paths are traversed by the same realization. 6). Io). 218 In other words, since the supreme view or realization can, or rather must, be attained by devotion, a practitioner can start at a relatively early stage to work with the one realization of the true nature of his mind that leads him through all the levels to buddhahood.
This same difference is also addressed by Taranatha in his Zab don nyer gcig pa, in which he compares, among other things, the trisvabhiiva interpretations of Dolpopa and Serdog Panchen (Gser mdog pal) chen) Sakya Chogden. Dolpopa claims that the ultimate is exclusively the unchangeable perfect nature, 245 which is empty of the dependent and imagined natures, Sakya Chogden restricting the negandum to the imagined nature A DIRECT PATH TO THE BUDDHA WITHIN alone. The basis of emptiness is the dependent, the entire mind, which takes on various forms of a perceived object and perceiving subject.
219 In this sense there is no difference between view and meditation, meditation simply being the cultivation of realization (namely the supr~me view). This is definitely a continuation of Sahajavajra's Yuganaddhavada and Gampopa's path of direct perceptions. ZhangTsalpa Tsondrii Drag (ZhangTshal pa Brtson 'grus grags) (n2393) is more radical when he claims in his Phyag rgya chen po lam zab mthar thug that mahamudra is attained in one go and that the confused err when they reckon it in terms oflevels and paths.
A Direct Path to the Buddha Within: Go Lotsawa's Mahamudra Interpretation of the Ratnagotravibhaga by Klaus-Dieter Mathes