By Klaus-Dieter Mathes
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Extra resources for A Direct Path to the Buddha Within: Go Lotsawa's Mahamudra Interpretation of the Ratnagotravibhaga
A kaya of their own). , such a kaya) .... With regard to the [reason] "because of the existence of a potential," tathiigata is nominal, because the [tathagata-nature] is the cause for attaining suchness in the [resultant] state of purity-[is, in other words,] the seeds of knowledge and compassion, the mental imprints of virtue, and [thus only] the cause of a tathagata. The only real [in tathiigata-nature here] is the "nature" of sentient beings (and not that the latter consists of an actual tathagata).
Gita that during the time of Marpa (Mar pa) (1012-97) and Milarepa (Mila ras pa) (1040-II23) the realization of mahamudra was understood as implying that first the wisdom of inner heat has to be produced before it can occur/ 56 he argues against any attempt to disqualify Gampopa's nontantric mahamudra teachings for showing signs of Sino-Tibetan influence. 157 Zhonu Pal reports in his Blue Annals (namely in the chapter on Dagpo Kagyii) that Marpa received from Maitripa not only tantric teachings, but that Maitripa's mahamudra pith instructions also contributed to Marpa's direct realization of the true nature of mind.
225 For Zhonu Pal this sudden realization of mahamudra does not mean, however, that a practitioner can reach full enlightenment in one moment. 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.