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In Mahāyāna Buddhism, nirvana and samsara are said to be not different when 
viewed from the ultimate nature of the Dharmakaya. An individual can attain 
nirvana by following the Buddhist path. If they were ultimately different this 
would be impossible. Thus, the duality between nirvana and samsara is only 
accurate on the conventional level. Another way to arrive at this conclusion is 
through the analysis that all phenomena are empty of an essential identity, and 
therefore suffering is never inherent in any situation. Thus liberation from 
suffering and its causes is not a metaphysical shift of any kind.
Both the Theravāda and Mayāyāna schools makes the antithesis of samsara and 
nibbāna the starting point of the quest for deliverance. The Mahāyāna schools 
treat this polarity as a preparatory lesson tailored for those with blunt 
faculties, to be eventually superseded by some higher realization of 
non-duality[citation needed]. The Theravāda school, however, treats this 
antithesis as determinative of the final goal: the transcendence of samsara and 
the attainment of liberation in nibbāna. From the standpoint of the Pāli 
Suttas, even for the Buddha and the Arahants suffering and its cessation, 
samsara and nibbāna, remain distinct[citation needed].
Both schools agree that Shakyamuni Buddha appeared in saṃsāra while having 
attained nirvāṇa, in so far as he was seen by suffering beings, while himself 
being free of the cycle of suffering.
 
Reality is things as they are. Perfection is things as they can be. Generally, 
people see them as opposite, but that's a flase dichotomy. There's nothing in 
their defintions saying that anything can't be both real and perfect. Real 
things tend to be imperfect and perfect things tend to be unreal, but that's 
correlational rather than defintional. 
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