THE PATH TO BUDHAHOOD
Through countless hundreds of ordeals and countless gatherings of virtue, destroying countless obscurations over immeasurable periods of time, transcendent superknowledges (the unmistaken knowledge of all phenomena as suffering, impermanent, empty, and selfless) is attained: unspoiled by any obscuration, it is celebrated as buddhahood, like a casket of jewels thrown open.
Having undergone the awesome ordeal with a hundred labors, having gathered all beauty, having destroyed all obscurations after the great period of time of the longest eon (periods within the cosmic cycle that consist of many years), and having eradicated even the subtle obscurations encountered on the stages, buddhahood appears like an opened casket of jewels, magnificent in splendor.
Although all things are buddhahood (Buddha-nature), there exists no-thing whatsoever; it consists of virtuous qualities but they do not define it. Because it is the cause of the jewel of the Dharma it resembles an inexhaustible mine of jewels; because it is the cause of a harvest of beauty it resembles a raincloud. All things are buddhahood because suchness is without differentiation and because buddhahood manifests through its purity. Yet in buddhahood there is no-thing whatsoever which exists in terms of the imaginatively constructed reality of things. Buddhahood consists of good qualities, for its presence transforms the virtues, the transcendences, and so forth. And yet they do not describe it (adequately), because the transcendences and so forth are not absolutely established as transcendences by any intrinsic reality. This is its non-dual nature. Its effectiveness is like a mine of jewels and like a raincloud, because it is the origin of (both) the jewels of the Dharma teaching and the harvests of virtue (that grow) in the fields of the lives of the disciples/the friends to the teaching Buddha.
Hence, Buddhahood includes all things, or otherwise excludes all things. It is like a mine of Dharma jewels, because it produces the jewels of the Dharma so great and vast. It is like a raincloud, showering upon beings a rain of great, well-explained, and inexhaustible Dharma, because it is the cause of the vast growth in beings of the harvest of virtues.