Do you see Amida "bound up" with or in the physical universe to the extent that "his" function and presence can be termed "panendharmic" ?
Or for you is Amida a wholly transcendent "entity", uninvolved in a direct way with the samsaric world ?
I would say no, to begin with.
But when you ponder the question, it all seems way to theistic, doesn't it. Dharma is not Theism, it is not religion like Zoroastrianism or Athiesm. When you start to frame things in that sort of perspective, you end up drifting to wrong view because of theistic inclinations, or dispositions. Then things become strange, and aversion is established subtly.
Consciousness is unextended, infinite and radiant all around.
In it neither water, nor earth, nor fire, nor air can find a place.
In it, length, shortness, subtlety, coarseness, beauty, ugliness and name-and-form cease completely.
When consciousness ceases, all things cease.
The Buddha Mind is not "bound up." But on the other hand, how could it be wholly uninvolved with our world? Seeing as how consciousness gives rise to conditioning the mind and matter. The Buddha Mind is unborn, and underlies everything, it precedes even the four great elements, and the superior element of consciousness. However it is clearly stated that the true consciousness is pure, endless, eternally luminous all around and blissful. What's more, as with all the five elements, the consciousness element should be directly seen as it is
; this is not mine, this I'm not, this isn't my self. Empty, impermanent. How could this be a transcendent entity uninvolved with the world? How could this be bound up?
This is where we find the Middle Way.
He who understands dependent origination, understands the Dharma.