also characterized as indestructible, as its nature is uncreated. (RGV 1.79).The RGV teaches that buddha nature has three main characteristics: (1) dharmakaya, (2) suchness, and (3) disposition, as well as the general characteristic (4) non-conceptuality. Regarding the main function of buddha nature, the RGV states that it is what causes sentient beings to seek an escape from samsara, and to aspire to nirvana. The RGV also describes buddha nature as “the intrinsically stainless nature of the mind” (cittaprakṛtivaimalya). The RGV thus equates the tathāgatagarbha with the luminous mind, stating: "the luminous nature of the mind Is unchanging, just like space." It also describes it as the pure Buddha wisdom (buddhajñāna) which is said to be all pervasive. This all pervasiveness is compared to space that is the same everywhere, whether it is the space within in an ugly vase or a beautiful one. Furthermore, according to the Ratnagotra, there are three reasons why it can be said that all sentient beings have buddha nature: (1) the Buddha's dharmakāya permeates all sentient beings; (2) the Buddha's thusness (tathatā) is omnipresent (avyatibheda); (3) the Buddha's gotra (lineage/disposition) is in all sentient beings. The dharmakāya, the purified buddha nature The RGV equates buddha nature with dharmakāya, liberation and with the Buddha (the Tathāgata):Hence [the dhātu] is the dharmakāya; it is the Tathāgata; it is the truth of the noble ones; it is the ultimate liberation (paramārthanivṛtti). Hence, it not being separate from its qualities—in the manner of the sun and its rays—there is no liberation apart from buddhahood. (RGV 1.84)Thus, in the Ratnagotravibhāga, buddha-nature is ultimately the same as the dharmakāya (the ultimate buddha body, the 'body' of ultimate reality). While the tathāgatagarbha is enclosed in the defilements, the dharmakāya is the same phenomenon free of the defilements. This is compared to how the sun (dharmakāya) is not tainted by clouds (defilements), only obscured by them. The dharmakāya is held to be originally pure (prakṛtipariśuddha), unconditioned (asaṃskṛta), unborn (ajāta), unarisen (anutpanna), eternal (nitya), changeless (dhruva), and permanent (śāśvata). These elevated qualities make also elevate the Buddha to a supreme status that is worthy of extensive devotion. An important schema in which the RGVV (as well as buddha nature sutras like the Śrīmālādevī Siṃhanāda) present the dharmakāya (the buddha nature freed of defilement) is through its four perfected qualities (guṇapāramitā) of eternity (nitya), bliss (sukha), Self (ātman) and purity (śuddha). These qualities are described