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?"