By Klaus-Dieter Mathes
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Extra info for A Direct Path to the Buddha Within: Go Lotsawa's Mahamudra Interpretation of the Ratnagotravibhaga
With regard to the second, [buddha nature] is either taken as that which enables the realization of these qualities, [namely,] the qualities of the dharmakaya, or it is taken to be, as natural [purity], the qualities of the dharmakaya .... [The latter is claimed by] upholders of the Dagpo Kagyli such as Pagmo Drupa. 152 By combining Loden Sherab's nonaffirming negation with the qualities of the dharmakaya as natural purity, Zhonu Pal developed his theory of the subtle qualities of the dharmakaya in sentient beings.
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. 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.
This samadhi occurs because of engaged [bodhi]citta, For reality arises without interruption for those acquainted with its abode. 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.
A Direct Path to the Buddha Within: Go Lotsawa's Mahamudra Interpretation of the Ratnagotravibhaga by Klaus-Dieter Mathes