Quotes from Arya Maitreya

The dharmakaya of all buddhas, the Tathagata, the noble truth, and the absolute nirvana are but synonymous terms, being just different aspects that have the same essence.

Emptiness endowed with all supreme aspects" (Tib. rnam kun mchog ldan stong pa nyid) is a name for the true nature of mind, or the way the mind truly exists, which is the inseparable union of emptiness and clear light.

While one applies the methods of the Shravakayana and reverses the four beliefs of the worldly beings by means of the four antidotes taught in this system, one will develop an attachment to these remedies.

The [dharmakaya] is purity, since its nature is pure and [even] the remaining imprints are fully removed. It is true self, since all conceptual elaboration in terms of self and non-self is totally stilled. It is true happiness, since [even] the aggregates of mental nature and their causes are reversed. It is permanence, since the cycle of existence and the state beyond pain are realized as one.

The conceptual elaboration consisting of the belief in the existence of a self as it is imputed by the tirthikas and so on, and the conceptual elaboration consisting of the belief in the non-existence of a self as it is imputed by the shravakas and so on, have been totally stilled and pacified without any remainder. Thus it is the perfection of true self.

Samsara and nirvana, the cycle of existence and the state beyond torment and pain, have been realized as being equal in that they are not two different things that should be rejected and adopted, respectively. Thus the two benefits are uninterrupted and the dharmakaya constitutes the perfection of permanence.

This element is only explained as being of different kinds inasmuch as there are three phases: the unpurified phase, the partly unpurified and partly purified phase, and the utterly purified phase. These are identified by means of the three names "being," "bodhisattva," and "tathagata." With regard to the essence of the subject, however, there is not the slightest difference.

The nectar of Dharma, the cause of supreme nirvana, is of single taste. Like a stream of rain it falls down and dispels the scorching heat. Depending on the vessel this will turn into different kinds of flavor.

Likewise skandhas, elements, and senses are based upon karma and mental poisons. Karma and poisons are always based upon improper conceptual activity. The improper conceptual activity fully abides on the purity of mind. Yet, the nature of the mind itself has no basis in all these phenomena.

The object to be realized is the true state, or in other words, suchness, the way all phenomena actually are. This is emptiness: the nature of mind, the element, or the sugatagarbha.

While dreaming of being burnt by fire, carried away by water, and so forth, all these outer faults that arise when the mind focuses outwards will prove to be adventitious once the dream is recognized. They come and go. Yet while this happens, the nature of mind, the inseparable union of spaciousness and awareness, does not undergo any change.