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
The imagined, dependent, and perfectnatures)228 allow such a distinction between rangtong and zhentong. 229 In his Ri chos nges don rgya mtsho, Dolpopa defines zhentong in the following way: Since it has been said that the dharmata [or] perfect [nature], which is empty of the imagined and dependent, ultimately exists, the ultimate is well established as being zhentong only. 230 "Ultimate" or "true" existence should not be taken in an ontological sense, 231 however, as becomes dear from the following passage: The dharmakaya is free from mental fabrications throughout beginningless time.
Each of these three has again three distinct forms, for adepts with sharp, average, and inferior capacities. Zhonu Pal's point in the abovequoted passage from the Blue Annals is that the practice of Paramitayana among adepts with sharp faculties (not, that is, only the practice ofMantrayana) is referred to as mahamudra. J fia~akirti also uses the term mahamudra as a synonym of prajfiaparamita in the third chapter of the Tattvavatara: Another name for the very great mother prajfiaparamita is mahamudra, for [mahamudra] has the nature of nondual wisdom.
The Mahiimudrii Interpretation ofthe Ratnagotravibhaga At least two of the masters who are mentioned in the context of the meditation tradition ofTsen are known to have given mahamudra explanations on the basis of nontantric Mahayana works. mmentary equates prajfiiipiiramitii with mahamudra, both being for him a defining characteristic of the dharmadhatu. 153 It is therefore reasonable to assume that Rangjung Dorje also composed his summarized meaning of the Ratnagotravibhiiga from a mahamudra perspective.
A Direct Path to the Buddha Within: Go Lotsawa's Mahamudra Interpretation of the Ratnagotravibhaga by Klaus-Dieter Mathes