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- Recent Essays/Post-53 + ([[People/Maitrīpa|Maitrīpa]], according to … [[People/Maitrīpa|Maitrīpa]], according to a common account of the [[Texts/Ratnagotravibhāga_Mahāyānottaratantraśāstra|''Ultimate Continuum'']] passed down through Tibetan lineages, is said to have rediscovered the text of the [[Texts/Ratnagotravibhāga_Mahāyānottaratantraśāstra|''Ultimate Continuum'']] and [[Texts/Dharmadharmatāvibhāga|''Distinguishing Phenomena and Their Nature'']]. He in fact cites the [[Texts/Ratnagotravibhāga_Mahāyānottaratantraśāstra|''Ultimate Continuum'']] in his work. Yet, it is curious that [[People/Maitrīpa|Maitrīpa]] does not use the terms ''tathāgatagarbha'', ''sugatagarbha'', or ''dhatu'' in his writings to refer to buddha-nature. He does, however, discuss the luminous and empty nature of the mind both in the contexts of sūtra and tantra traditions.</br></br>He uses the term ''luminosity'' (འོད་གསལ་) in many of his writings, and it is this innate nature of the mind, which is empty, nondual, open, and luminous, that is the focus of his ''amanasikāra'' system. In his presentation of true reality in [[Texts/Tattvadaśaka|''Ten Verses on True Reality'']], which succinctly captures his philosophical and experiential stance on reality, [[People/Maitrīpa|Maitrīpa]] points out how all phenomena are of single taste (རོ་གཅིག་) and without a point of fixation (གནས་མེད་པ་), that the entire world is free from the duality of knowledge and knowables, and that even the assumption of nonduality is itself empty and luminous. Such reality is to be realized through the instructions of a guru, and having realized such "suchness," a yogin moves in the world with eyes wide open, with no fear, like a lion, in any manner he or she chooses, and is beyond worldly concerns, often taking up what looks like crazy behaviors.taking up what looks like crazy behaviors.)
