"asunthatneversets" recently quoted Tulku Urgyen Rinpoche from (I'm assuming) the Second book in the "As it is" series thusly:
The relationship between dharmadhatu, dharmakaya and dharmadhatu wisdom is like the relationship between a place, a person and the person's mind. If there is no place, there is no environment for the person to exist in; and there is no person unless that person also has a mind dwelling in the body. In the same way, the main field or realm called dharmadhatu has the nature of dharmakaya. Dharmakaya has the quality of dharmadhatu wisdom, which is like the mind aspect."
I happened to read this right after reading a passage from Longechenpa's commentary on the Precious Treasury of the Basic Space of Phenomeon, (Richard Baron, LCN's translation) where Longchenpa is quoting the "Great Garuda" and says: (pp 50 of the 2001 Padma Publishing text)
Just as a flower has no place to grow in the sky, having no support, the mind is not localized in the body, so there is no possible support for habitual patterns
1) Is this apparent contradiction just a translation issue - one of the hazzards of not understanding Tibetan while still trying to understand the Great Perfection teachings based primarily on texts that have been rendered in English, a language that is, by all accounts, simply not a good interface w/ Tibetan?
2) If it's not a translation issue, then why the contradiction?
So, to echo the question posed (for the first time ever) by the Pixies: "Where *is* my mind?"
It can also depend on the context of the statement, and to whom it's being directed. There's obviously lots of ways the mind is spoken of, you get statements like; the mind resides in the heart, everything is mind(including what's perceived to be a body/world), there is no mind, the mind is localized, its non-local and non-established, etc... I'd say the safest bet is just to know that mind/body/universe are all intermittent states, then you don't get caught on being stuck on a certain notion, and each statement is allowed to be appropriate in it's own right, because they're all correct in their appropriate contexts.
And then you also need to know when mind is being spoken of as the thought-based-mind, and mind as in the awareness, consciousness type "mind" and then the ultimate nature of mind which is clarity and emptiness. There can be alot to discriminate between.
And "where is my mind" is also a common tool the historical Buddha and countless teachers since traditionally implement. It can be a useful and effective exercise. Usually the thought-based mind is the one in question there. But it can be used in the other ways mind is spoken of too. They'll all give the same result more or less.
The heart is the residing place for the mind in dzogchen though.