..續本文上一頁is this Reality (Dharmakaya), the eternally-abiding self-orderliness of Reality; the "suchness" (tathata) of things; the realness of things (bhutata); Noble Wisdom which is Truth itself. The sun radiates its splendor spontaneously on all alike and with no words of explanation; in like manner do the Tathagatas radiate the Truth of Noble Wisdom with no recourse to words and to all alike. For these reasons is it stated by me that from the night of the Enlightenment to the night of the Tathagata”s Parinirvana, he has not uttered, nor ever will he utter, one word. And the same is true of all the Buddhas.

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　　THEN SAID MAHAMATI: Blessed One, you speak of the sameness of all the Buddhas, but in other places you have spoken of Dharmata-Buddha, Nishyanda-Buddha and Nirmana-Buddha as though they were different from each other; how can they be the same and yet different

　　p. 165

　　The Blessed One replied: I speak of the different Buddhas as opposed to the views of the philosophers who base their teachings on the reality of an external world of form and who cherish discriminations and attachments arising therefrom; against the teachings of these philosophers I disclose the Nirmana-Buddha, the Buddha of Transformations. In the many transformations of the Tathagata stage, the Nirmana-Buddha establishes such matters as charity, morality, patience, thoughtfulness, and tranquillisation; by right-knowledge he teaches the true understanding of the maya-like nature of the elements that make up personality and its external world; he teaches the true nature of the mind-system as a whole and in the distinctions of its forms, functions and ways of performance. In a deeper sense, The Nirmana-Buddha symbolises the principles of differentiation and integration by reason of which all component things are distributed, all complexities simplified, all thoughts analysed; at the same time it symbolises the harmonising, unifying power of sympathy and compassion; it removes all obstacles, it harmonises all differences, it brings into perfect Oneness the discordant many. For the emancipation of all beings the Bodhisattvas and Tathagatas assume bodies of transformation and employ many skillful devices,--this is the work of the Nirmana-Buddha.

　　For the enlightenment of the Bodhisattvas and their sustaining along the stages, the Inconceivable is made realisable. The Nishyanda-Buddha, the "Out-flowing-Buddha," through Transcendental Intelligence, reveals the true meaning and significance of appearances,

　　p. 166

　　discrimination, attachment; and of the power of habit-energy which is accumulated by them and conditions them; and of the un-bornness the emptiness, the egolessness of all things. Because of Transcendental Intelligence and the purification of the evil out-flowings of life, all dualistic views of existence and nonexistence are transcended and by self-realisation of Noble Wisdom the true imagelessness of Reality is made manifest. The inconceivable glory of Buddhahood is made manifest in rays of Noble Wisdom; Noble Wisdom is the self-nature of the Tathagatas. This is the work of the Nishyanda-Buddha. In a deeper sense, the Nishyanda-Buddha symbolises the emergence of the principles of intellection and compassion but as yet undifferentiated and in perfect balance, potential but unmanifest. Looked at from the in-going side of the Bodhisattvas, Nishyanda-Buddha is seen in the glorified bodies of the Tathagatas; looked at from the forth-going side of Buddhahood, Nishyanda-Buddha is seen in the radiant personalities of the Tathagatas ready and eager to manifest the inherent Love and Wisdom of the Dharmakaya.

　　Dharmata-Buddha is Buddhahood in its self-nature of Perfect Oneness in whom absolute tranquillity prevails. As Noble Wisdom, Dharmata-Buddha transcends all differe…

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