The Buddha (or Buddha-nature) is omniscient:
Huifeng wrote:In Mahayana Buddhism, the English word "omniscience" is a common translation for the Sanskrit term "sarvajnata", which is "the state of all knowledge". There are other related terms such as "sarvakarajnata", "the state of the knowledge of all modes" - sometimes this is also referred to as "omniscience" as well; and also "margajnata", "the state of knowledge of paths".
and also omipresent:
Wisdom wrote:Furthermore from the view of the ultimate nature of reality, Buddha is present at all points in time, therefore to think that there could be a point in time or space where the Buddha Nature is not all pervasive, immanent and transcendent, and so forth, is to believe that somehow there is a gap within ultimate reality where the Buddha Nature is not to be found.
So in this respect, assumes the attributes associated with the mystical conception of deity in theistic religions.
I looked up the Makransky text mentioned in Post 211 which says that:
To enter the Mahayana Buddhist path to enlightenment is to seek both to become free from our dualistic, deluded world and to remain actively engaged in that world until all others are free. How are these two apparently contradictory qualities to be embodied in the attainment of buddhahood (dharmakaya)? How can one's present practice accomplish that? These questions underlie a millennium old controversy over buddhahood in India and Tibet..
So the book is not really talking in terms of a resolution
He that knows it, knows it not.