Sarva wrote:I am that which is beyond range.
If you are meaning that what you ultimately, in some way, are “beyond range,” that is just Hinduism or a variation of buddha-nature (in its more reified expression).
Don't forget that Who sees paticcasamuppada sees Dhamma, who sees Dhamma sees paticcasamuppda.
- MN 1 190-1.
Seeing the Dhamma is an expression indicating awakening. The word dhamma
(plural) could easily and reasonably be substituted for paticcasamuppada, given that components of the various expressions of paticcasamuppada are dhamma
manifesting interdepedent nature.
Who sees dhamma sees Dhamma, who sees Dhamma sees dhamma.
And the "All" is one way of talking about the dhammas experienced. What is “beyond range” is the assuming that there is some thing, some "I am" that experiences the "All." Keep in mind that the "All" sutta is a response to the Brhadaranyaka Upanisad claim that Brahman/atman
is the "All."
"When, Bahiya, for you there will be only the seen in the seen, only the heard in the heard, only the sensed in the sensed, only the cognized in the cognized, then, Bahiya, there is no you in terms of that. When there is no you in terms of that, there is no you there. When there is no you there, you are neither here nor yonder nor between the two. This, just this, is the end of suffering."
-- Udana 10. This all plays itself in the "All" and no place else. There is no thing other than our experience and insight into the "All" -- into the khandhas and paticcasamuppada -- that the Dhamma is seen, known, realized, and it is seen, realized, known not by any "thing" “beyond range” of the "All."
Sabbapariññaa Sutta (Itivuttaka, Sutta 7):
Bhikkhus, one who has not directly known and fully understood the ‘All’ (sabba), who has not detached his mind from it and abandoned it, is incapable of destroying suffering. But one who has directly known (abhijaana) and fully understood (parijaana) the ‘All’, and who has detached his mind from it and abandoned it, is capable of destroying suffering.
And keep in mind that the “mind” is not different from the “All”:
Ven Nanananda’s translation and commentary: It is in this very fathom-long physical frame with its perceptions and mind, that, I declare, lies the world, and the arising of the world, and the cessation of the world, and the path leading to the cessation of the world."
26.The import of this significant declaration can be understood in the context of those suttas in which the Buddha defines the concept of the world. The 'world,' for the Buddha, arises in the six sense-spheres (See above Note 21). Hence its cessation too, is to be experienced there, in the cessation of the six sense-spheres (salaayatananirodha). "I will teach you, monks, how the world comes to be and passes away... What monks, is the arising of the world? Dependent on eye and forms, arises visual consciousness. The concurrence of the three is contact. Conditioned by contact is feeling. Conditioned by feeling, craving. Conditioned by craving, grasping. Conditioned by grasping, becoming. Conditioned by becoming, birth. And conditioned by birth, arise decay, death, grief lamentation, suffering, despair. This is the arising of the world.
And what, monks, is the passing away of the world? Dependent on the eye and forms arise visual consciousness. The concurrence of the three is contact. Conditioned by contact is feeling. Conditioned by feeling is craving. By the utter fading away and cessation of that craving, grasping ceases, by the ceasing of grasping, becoming ceases, by the ceasing of becoming birth ceases, by the ceasing of birth, decay-and-death, grief, lamentation, suffering, despair, cease. Such is the ceasing of this entire man of Ill.
— SN 2.26
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