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 PHENOMENA ARE THE DHARMADHĀTU for all phenomena always abiding as nothing but the dharmadhātu (which is unconditioned like space), this is just like the space within a vase and the space outside not being different, even when the vase has not been destroyed. Once the vase has been destroyed, the indivisibility of this inner and outer space becomes manifest as this very indivisibility.Likewise, the nature of the mind, which is primordially present as the dharmadhātu, resembles the space within the vase. Similar to the indivisibility of inner and outer space [becoming manifest], once the vase has been destroyed, when the vaselike stream of formational conceptions and mind has come to an end, the nondifference of this dharmadhātu is manifested.Just as the extent of space [cannot] be gauged by anybody, the nature of the Tathāgata cannot be conceived by anybody. Just as space provides room for all entities, [the Tathāgata] serves as the support of all sentient beings. Just as space appears in [all entities], from a trichiliocosm down to the husks of a mustard seed, in a respectively matching extent, [the Tathāgata] appears for all those to be guided as [respectively suitable] kāyas that guide them. However, just as all these spaces cannot be designated as one or different, all buddhakāyas cannot be designated as one or different either.Though a single person who is endowed with a Tathāgata’s miraculous manner of moving may move only in the east with as many [physical appearances] as there are atoms in all eons and realms, one still cannot say that [this person] has moved through this many fractions of just the eastern space, while that many were left behind as [untraversed] remainders [of this space]. Likewise, each single part of [all] the qualities of a Tathāgata is as vast as space.As for the layers of obscurations, just as strands of hair may appear to those with blurred vision, they never existed through a nature of their own, but are nothing but appearances from the perspective of mistakenness, because [assumptions] such as something previously existing ceasing later and something previously nonexisting arising later are taught as the views of permanence and extinction. Therefore, all phenomena are not different in that their not being present as any forms of superimposition or denial (such as existence and nonexistence) whatsoever cannot be altered by anybody, be it at the time of being or not being a buddha.However, to engage in superimposition and denial by virtue of not realizing this is “the state of saṃsāra,” while understanding this fact for what it is is indeed labeled by the conventional expression “the attainment of buddhahood.”However, in this [“attainment”], there is nothing that is real as any conditioned or unconditioned substance or entity that is attained, nor is there anybody or anything that is an attainer and so on. Therefore, it is the mere exhaustion of error that is taught to be liberation. The sūtras say that, if a person wishes to search for space or be liberated from space, they will neither find nor be liberated from space. Similarly, all phenomena being not other than the dharmadhātu is just like that.Therefore, the attainment of buddhahood is also referred to as, “attaining nothing whatsoever,” or “attaining the supreme among [all] states”; “all phenomena being completely and perfectly realized in all aspects,” or “realization is a mere name, no phenomenon has been realized, is realized, or will be realized”; “having gone beyond all phenomena,” or “not having moved away in the slightest from any phenomenon”; “being empty in not being established as anything whatosever,” or “the permanent, enduring, immutable, and eternal kāya”; “not seeing any phenomena whatsoever as anything whatsoever at any time,” or “knowing and seeing all aspects.~ Pawo Rinpoche (Translated by Karl Brunnholzl in "Luminous Heart")
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