英譯（韋達）

§V. NISTHAVASTHA

The Stage of Ultimate Realization

THE DHARMAKAYA

What are the characteristics of the stage of final attainment or ultimate realization (Nisthavastha)?

The Stanza says :

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This is the Pure Dhatu (the undefiled storehouse realm) Which is inconceivable and incomprehensible, good and eternal, Where one is in a state of blissfulness with one's emancipated body (vimuktikaya); This is the Law of ‘Great Silence’ (mahamuni), the Dharmakaya, realized by the great Buddha, Sakyamuni.

The Treatise says:

It should be understood that the 'revolution' or inner transformation (asrayaparavrtti) which is achieved during the preceding stage of exercising cultivation represents the stage of final attainment or ultimate realization. The word 'this' in the Stanza refers to the two fruits (Nirvana and Mahabodhi) resulting from the revolution of the preceding stage. These fruits constitute the Pure Dhatu (undefiled storehouse realm) of final attainment (in contradistinction to the Dhatu of the four preceding stages of 'moral provisioning', etc., and to the Dhatu of the two Vehicles).

I. ANASRAVADHATU

The Pure Dhatu

[Translator's Note:

This is 'pure Dharmadhatu'.

The Buddhabhumi Sutra teaches that the Buddhabhumi is made up of five dharmas, namely, the pure Dharmadhatu and the four Transcendental Wisdoms. The Buddhabhumi Sastra studies this pure Dharmadhatu.

‘Free from the impurities of Klesavarana and Jneyavarana; the true and non-erroneous nature of all dharmas; the cause which brings to birth, nourishes and supports the Aryadharmas; the true nature of all Tathagatas; pure in itself from the beginningless past; possessed of diverse qualities more numerous than the atoms of the universes of the ten regions; without birth or destruction, like space; penetrating all dharmas and all beings; neither identical with the dharmas, nor different from them; neither bhava nor abhava; free from all distinguishing marks, conceptions, cogitation; which is only realized by the pure Aryajnana; having as its nature the Tathata which the two Voids reveal; which the Aryas realize partially; which the Buddhas realize completely; that is what is called the pure Dharmadhatu.']

This is called 'pure dhatu', anasravadhatu, 1. because all defiled elements are forever eliminated; 2. because it is not a place to which vices and passions can attach themselves; 3. because it is by nature immaculate whilst, among the saints of the two Vehicles, Jneyavarana remains; 4. because it is complete and perfect whilst the Saiksas only possess the causes of purity; and 5. because it is luminous in nature (in contrast with the realms of the saints of the two Vehicles or of the Bodhisattvas). [The other undefiled dharmas, though also described as 'undefiled', are really not perfectly undefiled.]

Dhatu (storehouse-realm) here has the meaning of storing up, because the great merits contained in it are infinite and sublime. Or perhaps it has the idea of cause, because it can produce the blessings and joys, both mundane and supramundane, of the five Vehicles.

All right, one will say, the pure Dharma-dhatu may truly be said to be exclusively undefiled (anasrava); but how can the mental attributes associated with the four transcendental wisdoms (Jnanas) be exclusively undefiled?

Because all these attributes are comprised in the Noble Truth of the Right Path (margasatyr). This means that the qualities, bodies, and worlds of the Buddha are brought to birth through undefiled Bijas, because the Buddha has completely rejected all Bijas of impure dharmas.

No doubt the Buddha manifests deeds, klesas, etc., which produce a body of Samsara, which leads one to say that there seems to be 'suffering' and the 'cause of suffering' (dukkha and samudayasatyr); but all these manifestations are really undefiled and form part of the Noble Truth of the Right Path.

The Abhidharmasamuccaya says that, among the eighteen Dhatus, fifteen are exclusibely impure (sarava), the five sense-organs (caksurdhatu, etc.), the five objects corresponding to them (rupadhatu, etc.), and the five sense-cnsciousnesses (caksurvijnanadhatu, etc.). Must one believe that the Tathagata, entirely pure (anasrava), has no sense-organs, sense-consciousnesses, and external Dhatus?

1. First doctrine. - [According to the 'Masters of the Three Treatises' (K'uei Chi)], the qualities, bodies and worlds of the Tathagata are very profound and mysterious, neither existent nor non-existent; entirely dissociated from all mental discrimination (Vikalpa), transcending all verbal descriptions, and not comprised at all among Skandhas, Dhatus, Ayatanas, etc. One may therefore say, without contradicting the Abhidharma, that the Buddha is not impure.

2. Second doctrine. - The five sense-organs and the five corresponding objects of a Tathagata, proceeding from a wonderful meditation, are comprised in a Rupa which emerges from the Dharmadhatu (dharmadhaturupa). Although the five consciousnesses of non-Buddhas function in dependence upon the objects (bodies and worlds) which the Buddha develops, yet one must distinguish between the crude and the subtle; what the Buddha develops is subtle and is not included in the category of the five objects (rupadhatu, etc.)

As to the five consciousnesses of the Buddha, they are not comprised in the five vijnanadhatus, because the Sutra says that the mind of the Buddha is constantly absorbed in deep meditation, whereas, as noted in the Abhidharmasastra, the five consciousnesses [of ordinary sentient beings] belong to the plane of distraction and confusion.

The question arises: with which consciousness is the Perfect Achievement Wisdom (Krtyanusthanajnana) associated?

(1)   With the sixth consciousness, because this Wisdom produces the transformation bodies and their multifarious activities (Nirmanas).

But, if it be so, what is the difference between this Wisdom and the Profound Contemplation Wisdom (Pratyaveksanajnana) ?

The latter observes the individual and common characteristics of things, whereas the former creates only transformation bodies and their activities.

But these two Wisdoms should not arise simultaneously, because two consciousnesses of the same kind (e.g., two Manovijnanas) are not simultaneous.

It is not absurd to admit that these Wisdoms are not simultaneous; but, on the other hand, one single consciousness may simultaneously function in two manners. [One single Manovijnana sees colour and hears sound; the Pratyaveksana, in preaching the Dharma, and the Krtyanusthana, in the manifestation of Nirmanas, are at the same time associated with a Manovijnana.]

(2)   Or else with the pure seventh consciousness. To perceive colour, etc., in dependence upon the sense-organs (eye, etc.) is the function of the Universal Equality Wisdom (Samatajnana). The pure seventh consciousness, in so far as it creates the Parasambhogakaya and its 'land',¹ is comprised in the Samatajnana; in so far as it creates Nirmanas, it is included in the Perfect Achievement Wisdom (Krtyanusthanajnana).

But, one will say, this last Wisdom is obtained by the transformation (paravrtti) of the five consciousness, is it not? How, then, can it be associated with the seventh consciousness?

Although it is obtained by the transformation of the five consciousnesses, one cannot conclude that it is, by its own nature, one of the five consciousnesses. For instance, it is by the transformation of Samsara that Nirvana is attained. Would one say that Nirvana is included in Samsara?

3. Third doctrine, which is correct.-The 'meritorious qualities' (gunas) and the bodies and lands of the Tathagatas are comprised in the Skandhas, Ayatanas, and Dhatus, as it is fitting that they should be so comprised; but the Skandhas, etc., may be pure (anasrava) or impure (sasrava).

In fact, when the Abhidharmasamuccaya teaches that fifteen Dhatus are exclusively impure, it has in view the crude objects and superficial consciousnesses of the two Vehicles, not the fifteen Dhatus of the Tathagata. Among the eighteen Dhatus, organs-objects-consciousnesses (eye, colour, visual consciousness, etc.), of non-Buddhas (the two Vehicles and Bodhisattvas of the ten Lands), only the last three (Manas, Dharmas, Manovijnana) may be pure; but, as far as the Buddha is concerned, all the eighteen are pure and incomprehensible to the saints of the two Vehicles.

In fact, some other texts (Mahaprajna, etc.) say that the qualities, bodies, etc., of the Buddhas are not comprised in the Dhatus for the reason that these qualities, etc., do not bear any resemblance to the Dhatus which are known by the mediocre knowledge of the adherents of the two Vehicles.

It is certain that the qualities, bodies, etc., of the Buddha are comprised in the Dhatus. - Why? Because, according to the texts, all Samskrtas (conditioned dharmas) are comprised in the five Skandhas, all dharmas are comprised in the eighteen Dhatus and the twelve Ayatanas; there is no nineteenth Dhatu (Vimalakirti).

If the fruit of Buddha (buddhaphala), because it transcends verbal descriptions, is not Dhatu, etc., it should not be said that it is 'the Pure Dhatu, good, eternal, blissful, the body of emancipation', etc.

Again, many texts (Nirvanasutra, Srimalika, Sutralamkara) teach that the Bodhisattva, in becoming Buddha, transforms or abandons impermanent skandhas and acquires permanent skandhas. Similarly for the Dhatus and Ayatanas. Is it therefore permitted to say that the Buddha is not Skandhas-Ayatanas-Dhatus? When one says that it is not Skandhas, etc., it is an intentional declaration. [The meaning is that these Skandhas, etc., are not perceptible to inferior wisdoms].

Similarly, the declaration that 'the five consciousnesses belong to the plane of distraction and confusion’ concerns the five consciousnesses of non-Buddhas.

Let us therefore conclude that the eighteen Dhatus are found in the body of the Buddha but are absolutely pure (anasrava).

The fruit of Asrayaparavrtti present four characteristics:

1. It is ‘inconceivable’ and 'incomprehensible', because it is beyond mind and expression; because, sublime and profound, it is realized by the Bodhisattva in himself; and because no worldly comparison can give any idea of it.

2. It is good, because it is of the nature of white dharmas.

In fact, the pure Dharmadhatu (that is to say, the Tathata which is realized as the fruit of Buddhahood), exempt from birth and destruction, is very secure and solid.

As to the mental attributes associated with the four Wisdoms, their mysterious functions and activities are incomparable and extremely skilful.

The fruit of Asrayaparavrtti, whether asamskrta (Dharmadhatu) or samskrta (the four Wisdoms), is beneficent and opposed to the bad.

It is true that, according to the Abhidharmasamuccaya, 'eight Ayatanas are exclusively non-defined, that is, the five sense-organs, smell, taste, and touch'; but one cannot, on the basis of this declaration, conclude that these eight Ayatanas are lacking in the Buddha or that they are, in the Buddha, non-defined. The three explanations to be given here are the same as those given above for the fifteen exclusively impure Dhatus.

The body, the land, the Tathata, the four Wisdoms; everything that refers to the Tathagatas is exclusively good, because all this is comprised in the Noble Truths of the Cessation of Suffering (Nirodha) and the Right Path leading to it (Marga); because the Sutras and Sastras are agreed that these two Truths are exclusively good; because the Abhidharma, 6, declares that the Lands, etc., of Buddhas are neither Suffering (duhkha, painful and impure existence) nor Cause of Suffering (samudaya, cause of similar existence).

But, one may ask, does the consciousness of the Buddha not manifest itself in these good-impure or non-defined things, such as created bodies, etc.? - These things are, for people -who see them, similar to good-impure or non-defined objects; but all that which the Buddha develops is, in itself, good and pure, for it proceeds from good and pure Bijas.

3. It is eternal, because it never exhausts itself.

As for the pure Dharmadhatu, it is exempt from birth and destruction, and its nature is immutable. Hence it is said to be eternal.

As for the four Wisdoms, their supporting basis [that is, the Tathata] being eternal, they are never interrupted, and they never exhaust themselves. Hence they, too, are said to be eternal, not that they are eternal in themselves, since they are produced by causes, since they are born, and it is an absolute declaration of the Bhagavat that 'that which is born must eventually be destroyed'. There is no Rupa, no Citta, which is not impermanent. But, given the force of the pious vow (mahapranidhana) to convert all sentient beings who are inexhaustible in number, the four Wisdoms will last up to the end of all future ages; the two bodies of Sambhoga are not interrupted and the bodies of Nirmana will renew themselves without end.

4. It is blissful, for it does not torment.

The pure Dharmadhatu is blissful, being the cessation of all perception and ideation.

The four Wisdoms are forever exempt from pain and suffering; hence they are described as blissful.

Mahabodhi and Nirvana, which are the two fruits of Asrayaparavrtti, are both described as blissful, because they are by nature non-tormenting and are capable of promoting the bliss and beatitude of all sentient beings.

2. VlMUKTEKAYA

The fruit of the two paravrttis obtained by the saints of the two Vehicles, inasmuch as it is forever disentangled from the bonds of Klesavarana, and as it is not embellished by very distinguished dharmas [e.g., the ten powers], is only given the name of vimuktikaya, 'emancipated body'.

3. DHARMAKAYA

Bhagavat Mahabuddha, being possessed of the supreme qualities of Muni (tranquillity and silence), is named Mahamuni. The two fruits obtained by this Muni, being completely and forever dissociated from the two Avaranas, are designated not only by the term Vimuktikaya but also by the term Dharmakaya. They are in fact embellished by dharmas of great qualities (mahagunadharmas), immeasurable and infinite, for instance, the ten powers, the four intrepidities, etc.

The term kaya has the triple meaning of self-nature (svabhava), support (asraya), and accumulation (samcaya).

Therefore the Dharmakaya consists of five dharmas, namely, pure Dharmadhatu and the four Wisdoms. It is not only the pure Dharmadhatu that is named Dharmakaya, for the fruits of the two paravrttis are included in the Dharmakaya.

1. Three Kayas

The Dharmakaya is triple, consisting of three bodies (kayas) [which are all bodies of mahagunadharmas].

(1) Svabhavikakaya, the body of self-nature, [so named because it is the essential nature (svabhava) of the Buddhas]. It is the pure Dharmadhatu of the Tathagatas, the immutable supporting basis for the two Sambhogakayas and the Nirmanakaya, free from the ten nimittas, peaceful, beyond words and concepts, possessed of infinite real and eternal qualities. It is the immutable and identical nature of all dharmas.

This Svabhavikakaya receives also the name of Dharmakaya, because it is the supporting basis for mahagunadharmas.

(2) Sambhogakaya, which is of two kinds.

a.     Svasambhogakaya. This consists of the infinite real qualities created by the accumulation of immeasurable merits and wisdom cultivated by the Tathagatas during three Asamkhyeyakalpas; it is a material body (rupakqya), perfect, pure, eternal and omnipresent; it forms a continuous series and is always profound and clear; it will last until the end of all future ages; it itself perpetually enjoys the ample beatitude of the Dharma [which is procured by infinite merits.]

b.    Parasambhogakaya. The Tathagata, by means of his transcendental Wisdom of Universal Equality (Samatajnana), manifests a body possessed of subtle and pure qualities, which inhabits a completely pure land; this body, thanks to his Profound Contemplation Wisdom (Pratyaveksanajnana), displays for the Bodhisattvas of the ten Bhumis a spectacle of mystical and supernatural powers; turns the Wheel of Dharma, and breaks through the net of doubts, thus enabling the Bodhisattvas to enjoy the beatitude of the Mahayana Dharma.

These two bodies therefore constitute the Sambhogakaya, the 'body of beatitude'.

(3) Nirmanakaya. The Tathagatas, by means of their Wisdom of Perfect Achievement (Krtyanusthanajnana), cause to appear innumerable and varied transformation bodies (nirmanakayas), which inhabit pure and dirty lands in accordance with the nature and characteristics of the various classes of sentient beings. For the advantage of those Bodhisattvas who have not yet attained the Bhumis, the devotees of the two Vehicles, and the Prthagjanas, these Nirmanakayas, taking into account the needs of each one, display their supernatural powers and teach the Dharma in such a manner that all these people obtain well-being and good fortune.

2. The five Dharmas and the Bodies

First theory

(1)   The Svabhavikakaya is composed of the Dharmadhatu and the first of the four Jnanas (Wisdoms), i.e., the Great Mirror Wisdom (Adarsajnana).

In fact, according to the Sutra (Buddhabhumi Sutra), the Bhutatathata is the Dharmakaya. And according to the Sastra (Samgraha, Asvabhava), in causing the Alayavijnana to cease through transformation, one obtains the Svabhavikakaya; the Mahadarsajnana causes a 'revolution' of the eighth consciousness and the Svabhavikakaya is obtained.

(2)   The Sambhogakaya is composed of the two intermediate Wisdoms, that is, the Wisdom of Universal Equality (Samatajnana) and the Wisdom of Profound Contemplation (Pratyaveksanajnana).

In fact, according to the Sastra (Sutralamkara), the Universal Equality Wisdom, in the perfectly pure land, manifests the body of the Buddha before the Bodhisattvas, while the Profound Contemplation Wisdom, in the great assemblies, preaches the Dharma, cuts off doubts, and manifests its innate powers. The Sastra (Samgraha) says that the Sambhogakaya is obtained by the revolution or transformation of the seven Pravrttivijnanas.

(3)   The Nirmanakaya is composed of the Wisdom of Perfect Achievement (Krtyanusthanajnana).

In fact, according to the Sastra (Sutralamkara), this Wisdom, in the universes of the ten cardinal points, manifests creations and transformations that are innumerable, varied, and incomprehensible. Again, according to the Sastra (Samgraha), the three Kayas (bodies) are composed of transcendental and excellent Wisdoms; it should therefore be understood that all the three Kayas consist of real Wisdom, real Mind.

Second Theory.

(1) The Svabhavikakaya is composed of the Dharmadhatu alone.

a.     According to the treatises (Sutralamkara and Buddhabhumisastra), the Svabhavikakaya is by nature eternal.

b.    According to many texts (Buddhastavasastra, Yogasastra, Samdhinirmocana, etc.), the Buddhadharmakaya is exempt from birth and destruction (while the Nirmanakaya is born and perishes).

c.     Vasubandhu in his Vajracchedikaprajnaparamitasastra teaches that this Body is obtained by causes which render it to be present, not by causes which produce it. [Hence it is asamskrta; hence it is pure Dharmadhatu].

d.    Several texts (Abhidharma, Samgraha, Buddhabhumi) say that this Dharmakaya is common to all Tathagatas, penetrates all dharmas, and is similar to space, without distinguishing marks, without causes; it is neither Rupa nor Citta.

Refutation of objections. - According to the texts, this Body is obtained through the cessation of the Alayavijnana. The meaning is that, when one has transmuted and annihilated the crude dross, i.e., the crude and heavy Bijas, of the two Avaranas of the eighth consciousness, the Dharmakaya is manifested. According to certain texts, the Dharmakaya comes under the category of 'excellent and transcendental Wisdom': these texts express themselves in this manner because the Dharmakaya is the supporting basis for the Wisdoms and is their real nature. The Svabhavikadharmakaya, although possessing infinite qualities, real Rupas and real Cittas, is asamskrta (unconditioned non-active dharma): one cannot therefore say that it is Rupa or Citta.

(2)   The Svasambhogakaya is composed of all the real qualities of the four Wisdoms and of the material body (rupakaya) produced by the Mirror Wisdom (Adarsajnana).

(3)   The Parasambhogakaya is the Buddhakaya the manifestation of which is caused by the Universal Equality Wisdom (Samatajnana).

(4)   The Nirmanakaya is, by reason of the varieties of beings to be converted, the totality of bodies of different kinds which the Wisdom of Perfect Achievement (Krtyanusthanajnana) causes to appear.

[As to the Wisdom of Profound Contemplation (Pratyaveksanajnana), its relation to the last two bodies depends on the Bodhisattva who makes use of it for teaching the Dharma or for producing bodies for the benefit of other beings].

Explanation

(1)   The Sutralamkara says that the Mirror Wisdom is the Sambhogakaya, and the Samgraha says that the Sambhogakaya is obtained through the revolution or transformation of the seven Pravrttivijnanas. In fact, the revolution of the Alayavijnana also produces the Sambhogakaya, but the Samgraha, teaching that the Dharmakaya is manifested by this revolution, omits to mention it as essential to the acquisition of the Samhogakaya.

The Mirror Wisdom should not be considered to be an element of the Dharmakaya. The Buddhastavasastra says, as mentioned above, that the Dharmakaya is exempt from birth and destruction; the Vajracchedikasastra says that there are no causes which produce it, but only causes which manifest it; that it is neither Rupa nor Citta. The characteristics of the Mirror Wisdom are opposite to this; it is therefore not integrated with the Dharmakaya. If it is not of the Sambhogakaya, to what body will it belong?

(2)   The Svasambhogakaya comprehends all the special and real qualities of the Buddha. Therefore all the real Rupa and Citta of the Buddha and the four Wisdoms are comprised in this Kaya.

(3)-(4). In fact, the Parasambhogakaya and the Nirmanakaya are only manifestations, skilful expedients for the conversion of beings; it cannot be said of them that they are, by nature, real Wisdom.

The Samgraha says that the Nirmanakaya consists of excellent and transcendental Wisdom. This treatise expresses itself in this manner because the Nirmanakaya manifests itself with the appearances of Wisdom, or because it is produced by Wisdom. It is only by metaphor that one may call it Wisdom, Its substance is not Wisdom at all.

The texts teach that the Universal Equality Wisdom (Samatajnana) manifests the Parasambhogakaya and that the Perfect Achievement Wisdom (Krtyanusthanajnana) manifests the Nirmanakaya of triple activity. But they do not say that these two Bodies are Wisdom, Hence, these two Wisdoms are comprised in the Svasambhogakaya.

Although the Nirmanakaya and the Parasambhogakaya are not real Cittas and Caittas, nevertheless they manifest themselves as Cittas and Caittas, because the inconceivable spiritual powers of the supreme Buddha are capable of creating and manifesting dharmas without form and matter.

If it were not so, how could the Buddha manifest in His Nirmanakaya desire, hatred, and other passions which He has long since cut away? And how can the Sravakas and the animals know the thoughts of the Tathagata when the Sambodhibodhisattvas themselves do not know His real mind?

According to the Nirvanasutra, the Buddha creates innumerable kinds of fictitious beings possessed of mental activities.

According to the Buddhabhumi Sutra, the Krtyanusthanajnana of the Tathagata creates three kinds of deeds.

According to the Samdhinirmocana (Yogasastra, 78), the Nirmita, i.e., the being created by the power of creation of the mind of the Buddha, has ‘a mind depending on another', because the Buddha causes to appear an image (nimittabhaga) which has its supporting basis in the real mind of another.

The texts say that the power of creation does not extend to the creation of sense-organs, mind and mental attributes: this declaration concerns the power of creation of non-Buddhas, - not that of the Tathagata; or else, if these texts deny such creations, it is because the organs, the mind and the mental attributes of created beings do not function as real organs, etc.

3. Different attributes of the three Bodies (Trikaya)

These three Kayas, although possessed of infinite meritorious qualities, are different from one another.

The Svabhavikakaya is absolutely real, eternal, blissful, supreme, and pure, Free from all contaminations, it is the supporting basis for all that is good. Possessed of unconditioned non-active qualities (hence eternal and exempt from birth and destruction), it has neither the character nor the activity of Rupa, Citta and Caittas.

The Svasambhogakaya is possessed of immeasurable, multifarious real qualities, Rupa, Citta, Caittas.

As to the last two Bodies, namely, the Parasambbogakaya and the Nirmanakaya, they are possessed of infinite apparent qualities which are active for benefit and a happiness of others, - apparent Rupa, Citta and Caittas.

4. The three Bodies and the two Beneficiaries

The Svabhavikakaya, from the direct point of view, is 'for personal benefit' since it is peaceful, blissful, immobile and inactive. From the indirect point view, it is also 'for the benefit of others' since it is the 'sovereign condition' (adhipratyaya) which causes sentient beings to obtain well-being and happiness, Furthermore, as the supporting basis for both the Sambhogakaya and the Nirmanakaya, it is both for personal good and the good of others.

 The Svasambhogakaya is solely for personal good, while the Parasambhogakaya and the Nirmanakaya are for the good of others since they are manifestations for others.

5. The three Bodies and their Lands

(1) The Svabhavikakaya or Dharmakaya (Tathata, pure Dharmadhatu) has the Dharmata as its Land or World. Although there is no difference in essential nature between the Body and the Land on which it depends for support, nevertheless, one may say that the Body is related to the Buddha while the Land is related to the Dharmata, since one can establish the distinction between the substance, i.e., the svabhava which is the Dharmata, and its manifestation, i.e., the laksana which is the Buddha.

Evidently neither this Body nor this Land is Rupa (matter or form). One cannot therefore say that their dimensions are Large or small. However, taking into account things in general and their characteristics, one may say that their dimensions are infinite. Like space, they extend everywhere.

 (2) The Svasambhogakaya 'returns and supports itself on its own Land'. [That is to say: the Body and the Land where it resides are one, there being no Land outside or apart from the Body]. The pure consciousness (i.e., the pure eighth consciousness), associated with the Mirror Wisdom (Adarsajnana), develops or transforms itself into a pure Buddhaland, perfect, without end, adorned with jewels. This development or transformation is the result of the maturity of the pure causes (hetupratyaya: pure Bijas) which produce a pure Buddhaland, causes which the Bodhisattva has formerly cultivated for his own good. This development or transformation commences at the moment when the Bodhisattva becomes Buddha and will last without interruption throughout all the eternity of time. The Svasambhogakaya rests on this Pure Land that has evolved and resides in it permanently.

Similar to the dimensions of the Land are the dimensions of the Body. Each of thirty-two distinguished marks (laksanas) and the eighty secondary features (anuvyanjanas) of this body of Buddha is infinite, for it proceeds from unlimited roots of excellence.

The meritorious qualities (gunas) of this Body and its wisdom (jnanaprajna) are not dharmas of Rupa: one cannot attribute to them large or small dimensions or figures; but, inasmuch as the Svasambhogakaya has as its supporting basis the Dharmatakaya which extends everywhere, it may be said that it, too, extends everywhere. Similarly, the meritorious qualities are ubiquitous like the Body of Svasambhoga which supports them; the same is true in the case of the Wisdom, like the Tathata which it knows.

(3)      The Parasambhogakaya also rests on its own Land. By the power of great benevolence and compassion, by virtue of the maturity of the pure causes which produce a pure Buddhaland, causes which the Bodhisattva has formerly cultivated for the good of others, in conformity with the needs of the Bodhisattvas of the ten Bhumis, the Universal-Equality Wisdom (Samatajnana) transforms itself into a Pure Land, either small or large, either inferior or superior, subject to change and modification from time to time. It is on this Land that the Parasambhogakaya rests and resides.

The dimensions of this Body, like those of the Land on which it resides, are undetermined.

(4)      The Nirmanakaya rests on a 'created' Land. By the power of great benevolence and compassion, by virtue of the maturity of the pure causes which produce a pure or tainted Buddhaland, causes which the Bodhisattva has formerly cultivated for the good of others, in conformity with the needs of those sentient beings who have not yet obtained a Bhumi, the Wisdom of Perfect Achievement (Krtyanusthanjnana) creates a Buddhaland, either pure or tainted, either small or great, subject to change and modification from time to time.

The Nirmanakaya of the Buddha rests on this Land and resides there. Its dimensions, like those of the Land, are not determined.

6. The multiple Buddhas and the Bodies

The Svabhavikakaya and its Land are 'realized' in an identical manner by all Tathagatas. No distinction is possible between the Svabhavikakaya of a Buddha and those of other Buddhas.

A Svasambhogakaya with its Land belongs to each Buddha as his own particular property: each, for himself, attains supreme enlightenment, develops a body and a land of personal Sambhoga. Although the transformations of these bodies and lands are different, yet all of them are infinite and do not represent obstacles to one another.

As to the last two bodies, they are relative to the sentient beings that the Buddhas have to convert. These beings, for their conversion, depend on several Buddhas or on one single Buddha. From this it follows that the last two bodies are either common to several Buddhas or peculiar to one Buddha.

What happens when the conversion of one single being depends on several Buddhas? - At the same time and in the same place, each of these Buddhas develops a Nirmanakaya and a land: all these 'creations' resemble one another in appearance and do not represent obstacles to one another. They interpenetrate and intermingle to serve as the 'sovereign condition' (adhipatipratyaya) which causes the being to be converted to see such and such a Nirmanakaya: the consciousness of this being manifests itself as a nimitta of Nirmanakaya. The individual becomes aware that in a certain land there is a Buddhakaya who displays supernatural powers and preaches the Dharma for his or her benefit.

When the beings to be converted are non-common, a single Buddha creates a Nirmanakaya for the beings who depend on him.

It is in the nature of things that certain karmic relations have existed between Buddhas and sentient beings since before the beginning of time; several Buddhas will together save a certain being; or a certain Buddha, all alone, will save several beings. The beings to be converted rely, therefore, either on one Buddha or on several Buddhas, If it were otherwise, what is the use of many Buddhas remaining together in the world for such long aeons, each working in his own way, since one single Buddha would be able to save all beings?

7. The manifestation of Bodies and Lands

These bodies and lands, pure or defiled, are manifested through the evolutions of taintless consciousness, in the same way as are pure or defiled dharmas evolved by ordinary consciousness. In common with their evolving consciousness, they are perfectly good and pure.

The reason is that that which is born of exclusively good and pure causes (hetupratyaya, Bijas) is comprised in the Noble Truth of the Right Path (Margasatyr), and not in that of Suffering or the Cause of Suffering (Duhkha or Samudayasatyr).

The nimittas of consciousness, Skandhas, etc., are not necessarily identical, because these three dharmas (Skandhas, Ayatanas, Dhatus) proceed from Bijas of different natures.

The bodies and lands that are manifested through the evolutions of impure consciousness are, in common with their evolving consciousness, exclusively impure, the reason being that that which is born of exclusively impure causes is comprised in the Noble Truth of Suffering or the Cause of Suffering and not in that of the Cessation of Suffering (Nirodhamarga).

The nimittabhaga of a good, bad, or non-defined consciousness (darsanabhaga) is not necessarily good, bad, or non-defined; because the nimittabhaga and the darsanabhaga may be derived from causes of different natures.

Similarly, it is not a general rule that the Nimittabhaga (Skandhas, etc.) should be of the same kind as the Darsanabhaga or of a different kind. If of the same kind, the distinction of the five Skandhas, the twelve Ayatanas, and the eighteen Dhatus would disappear.

§VI. VIJNAPTIMATRATA

The Nimittabhaga (perceived division), being a manifestation evolved on the basis of consciousness, is not, like consciousness itself, a real thing (Parinispanna) included in Paratantra or the ‘nature of dependence on others'. Were it considered to be real, the principle of Vijnaptimatrata, ‘Mere-Consciousness', would not be established, since both consciousness and the internal object (artka) would then be real.²

But there is another doctrine.

The Nimittabhaga, the Darsanabhaga, etc., are born of causes (i.e., of Bijas), all 'depending on others for production’, like consciousness itself They are therefore similar to consciousness itself in respect of their false or real nature.

The word matra, ‘Mere-Consciousness’, denies all external things (Parikalpita); it does not deny internal things (the two Bhagas); otherwise, this word would also deny the Bhutatathata, which would then be unreal.

But, one may ask, if internal things, like consciousness, are not false, why is it that people say mere-consciousness and not mere-object?

People say mere-consciousness and not mere-object:

1. Because consciousness is exclusively internal while objects are both internal and external Fearing that sentient beings may admit the reality of external objects, the Buddha teaches vijnaptimatrata;

2. Because the ignorant misunderstand and cling to objects, produce klesha and karman, are sunk in Samsara, and do not exert themselves to obtain deliverance by the contemplation of the Mind. The Buddha, out of compassion, teaches vijnaptimatrata to enable them to obtain deliverance from Samsara by dedicating themselves to the contemplation of the Mind. But that is not to say that internal objects are absolutely non-existent in the same way as are external objects.

3. Or perhaps, - taking into account the system of Sthiramati which does not admit the Nimittabhaga and which recognizes only consciousness itself - internal objects (Darsanabhaga, etc.) have as their essential nature (substance, avabhava) consciousness itself (svasamvittibhaga). The latter, by the force of the perfuming energy (vasana), manifests itself as if it comprises many Bhagas, On the other hand, the Bhutatathata is the real nature of consciousness. Therefore there is no dharma which is outside consciousness. The term ‘consciousness’ also indicates the mental attributes which are associated with the mind.

The present treatise, which consists of three parts, Stanzas 1 and 2a, Stanzas 2b - 25, and Stanzas 26-30, establishes the doctrine of Vijnaptimatrata. It is therefore named Vijnaptimatratasiddhi-sastra, Treatise on the Establishment of Vijnaptimatrata'.

It is also named Vijnaptimatratavisuddhi, 'purification of Vijnaptimatrata', because it is a perfectly clear and pure exposition of the meaning of Vijnaptimatrata. [Just as Mount Sumeru, with all its jewels, has to wait for the noonday sun in order to shine with full brilliance, just as precious stones have to be cut and polished, so this doctrine of Vijnaptimatrata has to be 'purified’ by the sacred teaching and logical reasoning … K'uei Chi].

The original work on which the present treatise is a commentary is named Vijnaptimatratasiddhi-trimsika, because, in thirty stanzas, it expounds the meaning of Vijnaptimatrata in its perfection, without adding anything to it or taking anything away from it.

The exposition of the nature and the characteristics of Vijnaptimatrata on the basis of the sacred teachings and right reasoning has now been completed. May the merits of this work be bestowed on all living beings; and may all living beings attain Supreme Enlightenment together and with all possible speed.

1 'Land' used here in the sense of 'realm' or 'world', e.g., the Pure Land of Amitabha or Amita Buddha.

2 See Section on ‘The Three Natures’ in Book VIII.