Download A Direct Path to the Buddha Within: Go Lotsawa's Mahamudra by Klaus-Dieter Mathes PDF

By Klaus-Dieter Mathes

The significant Indian treatise on Buddha nature is the Ratnagotravibhaga, often referred to as the Uttaratantra, and it's this middle textual content that Klaus-Dieter Mathes makes a speciality of during this booklet. Mathes demonstrates how its writer, Gö Lotsawa, ties the lessons on Buddha nature in with mainstream Mahayana idea whereas heading off the pitfalls of the zhentong strategy favourite by way of the Jonang culture. He additionally evaluates Gö Lotsawa’s place on Buddha nature opposed to the historical past of interpretations via masters of the Kagyü, Nyingma, and Jonang schools.

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

Sample text

It simply refers to the possibility of having moments of direct insight, 226 even though the subtle qualities still have to keep on growing. 227 The Zhentong Interpretation ofthe Ratnagotravibhaga The Jonang tradition of zhentong Madhyamaka asserts a truly existing ultimate that is endowed with all buddha qualities and thus not "empty of an own-being" (rang stong), but "empty of other" (gzhan stong) nonexisting adventitious stains. The validity of the common Madhyamaka assertion that "all phenomena are empty of an own-being" is thus restricted to the level of apparent truth.

Having generated a mind that is directed toward supreme enlightenment, [the Buddha] traversed [the bodhisattva levels] gradually, [in accordance with] the three dharmacakras. 209 In the autocommentary, this passage is explained as follows: Instantaneous [enlightenment] is not at all possible. If one wonders who is then called a simultaneist, [the answer is:]. He who attains in this life the fruit of having accumulated merit previously is called a simultaneist. Likewise, our teacher, the illustrious Buddha, is also a simultaneist.

96 This raises the question whether the Latikiivatiirasiitra then considers the iilayavijfiiina to be a provisional expression for emptiness, too. Based on the Lankiivatiira's equation of buddha nature with emptiness, Candrakirti (seventh century) in his Madhyamakiivatiira indeed infers that the. Yogacara notions of iilayavijfiiina, mind-only, and trisvabhiiva are neyiirtha: Having shown with the help of this canonical passage [from the Lankiivatiirasiitra)97 that all part~ of sutras with a similar content, of which the VijiUnavadins claim that they are nitiirtha, are [really] neyiirtha ....

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