The Sūtra of the Sublime Golden Light (1)
Chapter 3: The Differentiation of the Three Bodies

147 Then the bodhisattva mahāsattva Ākāśagarbha rose from his seat among that great assembly and, with his upper robe over one shoulder, knelt on his right knee, reverently placed his palms together, and bowed his head to the Bhagavat’s feet. He made offerings of flowers made of gold and jewels, precious banners, flags, and sublime, supreme parasols, and then he asked the Bhagavat, “Bhagavat, how can bodhisattva mahāsattvas accomplish in accordance with the Dharma the extremely profound secret of the tathāgatas?”

The Bhagavat said, “Noble one, listen well and keep this in mind! I shall reveal that to you.

“Noble one, all tathāgatas have three kinds of bodies. What are these three? They are the emanation body, the perfect enjoyment body, and the Dharma body. Just so, these three bodies are comprised within the perfection of the highest, most complete enlightenment. Whoever understands and comprehends this will quickly set forth from saṃsāra.148

“How should bodhisattvas understand the emanation body? Noble one, in the past, when the tathāgatas were purifying the bhūmis, they accomplished all kinds of Dharma for the sake of all beings. Though they accomplished them, they continued to accomplish them until they had perfected their practice, so that through the strength of their meditation practice they gained great mastery. Through the power of that great mastery, they understood what the aspirations of all beings were, what the types of conduct of all beings were, what the natures of all beings were, [F.34.b] and without engaging in time or missing a time or place, they teach the appropriate Dharma in accordance with the time and with those types of conduct,149 and the various kinds of bodies that they manifest are called emanation bodies.

“Noble one, how should bodhisattvas understand the enjoyment body?150 In this way: in order that bodhisattvas will attain realization,151 in order to teach the ultimate truth so that they will know the one taste of saṃsāra and nirvāṇa, in order to dispel the view of belief in a self, in order to make frightened and terrified beings become happy,152 in order to create the basis for endless Dharmas of the buddhas, and in order to be exactly in accord with the true nature, the wisdom of the true nature, and the power of past prayers, the tathāgatas have bodies with the perfection of the thirty-two signs and eighty features of a great being, with perfect auras of light around their heads and bodies. Those are what are called the enjoyment bodies.

“Noble one, how should bodhisattva mahāsattvas understand the Dharma body? Because the kleśa obscurations and so on have been completely dispelled and virtuous qualities have been made totally complete, there is solely the possession of the true nature and the wisdom of the true nature. That is what is called the Dharma body.

“The first two bodies are merely designations, while the Dharma body is true and the basis for those two other bodies. Why is that? It is because there is only the true nature of phenomena and nonconceptual wisdom, and there are no other qualities that are separate from all buddhas. [F.35.a] All buddhas have a perfection of wisdom, and all their kleśas have completely ceased and ended so that the buddhas have attained purity. Therefore, all buddha qualities are contained within the true nature and the wisdom of the true nature.

“Moreover, noble one, all buddhas have attained the mastery of benefit for oneself and for others;153 the benefit for oneself is the true nature of phenomena, and the benefit for others is the wisdom of the true nature. Because they have attained the power to benefit self and others, there is a perfect variety of endless deeds, and thus they reveal the endless, countless specific and different varieties of all the Dharmas154 of the buddhas.

“As an analogy, noble one, on the basis of incorrect thought, various kleśas, various karmic causes, and various ripened results are manifested. In the same way, on the basis of the true nature of phenomena and the wisdom of the true nature, the various kinds of qualities of the buddhas, the various kinds of qualities of the pratyekabuddhas, and the various kinds of qualities of the śrāvakas are manifested.

“On the basis of the true nature of phenomena and the wisdom of the true nature, there is the attainment of the power over the qualities of buddhahood, which are supremely inconceivable. As an analogy, adorning the sky by painting a picture on it is inconceivable; in the same way, the accomplishment of the qualities of buddhahood on the basis of the true nature of phenomena and the wisdom of the true nature is inconceivable.

“Noble one, when there are no thoughts within the true nature of phenomena and the wisdom of the true nature, how can it have perfect, spontaneous activity? [F.35.b]

“As an example, noble one, although the tathāgatas pass into nirvāṇa, because they have attained mastery of prayer, there is a perfection of various kinds of activities. In the same way, the true nature and the wisdom of the true nature have attained mastery over the accomplishment of deeds.

“Also, although bodhisattva mahāsattvas enter equanimity within samādhi, because of their past prayers they rise from that samādhi and engage in many activities.

“Similarly, although there are no thoughts in either of those qualities, there is a spontaneous perfection of activities.

“As an analogy, noble one, the sun and moon have no thoughts, water and mirrors have no thoughts, and light has no thoughts; nevertheless, the combination of these three causes reflections to appear. In the same way, there are no thoughts in the true nature of phenomena and the wisdom of that true nature; nevertheless, because of the mastery of prayer, in the same way that through a combination of factors the reflections of the sun and moon appear, through a combination of factors the enjoyment bodies and the emanation bodies manifest their appearances to beings who are worthy.

“Moreover, noble one, extending the analogy, there are countless, innumerable waters and mirrors, and because of light, they manifest various kinds of different characteristics of reflections in space,155 but space has no characteristics.

“In the same way, noble one, that which guides pupils are the reflections of the Dharma body. Through the power of prayers, the various features appear from the other two bodies,156 but on the level of the Dharma body there are no diverse features.

“Noble one, it is on the basis of those two bodies that it is taught that there is the nirvāṇa with a remainder of all buddhas. [F.36.a] It is on the basis of the Dharma body that it is taught that there is nirvāṇa without a remainder. Why is that? It is because that is the final cessation of all phenomena. It is on the basis of all these three bodies that it is taught that there is the nirvāṇa without location of all buddhas.

“There is no remaining in nirvāṇa because of the two bodies, for there is no buddhahood other than the Dharma body.

“Why are the two bodies said to not be in nirvāṇa? Because those two bodies are merely designations and have no validity; they arise and cease with each instant and are not definitively present. They are not definitive because they arise repeatedly. The Dharma body is not like that, and therefore those two bodies are not nirvāṇa. The Dharma body is nondual in relation to them,157 and therefore it does not dwell in nirvāṇa. Therefore, it is on the basis of all three bodies that nirvāṇa without location is taught.

“Noble one, all ordinary beings are in bondage and have obscurations because of having three characteristics, and as a result are far from the three bodies. What are those three? They are the characteristic of the imputed, the characteristic of the dependent, and the characteristic of the ultimately real.

“It is because those characteristics are not known, have not ceased, and are not purified that they are not close to the three bodies. It is because those characteristics are known, have ceased, and are purified that the buddha bhagavats possess the three bodies.

“Noble one, childlike,158 ordinary beings are far from the three bodies because they have not freed themselves from the three consciousnesses. What are those three? They are the consciousness that engages with things, the mentation that resides on the basis, [F.36.b] and the basis consciousness.159

“The engaging consciousness ceases through the path of subjugation.160 The mentation that resides on the basis ceases through following the path of elimination. The basis consciousness is purified through the supreme path.

“The emanation body manifests because the engaging consciousness ceases. The enjoyment body manifests when the mentation that resides on the basis ceases. The Dharma body is attained because the basis consciousness is purified. That is why the tathāgatas possess the three bodies.

“Noble one, through the power of the first of those bodies,161 the buddhas have the same activity; through the power of the second of those bodies,162 the buddhas have the same intent; and through the power of the third body,163 the buddhas have the same body.

“Noble one, that which is the first body of the buddhas has many forms in accord with the aspirations of beings, and therefore it manifests various characteristics and so it is taught to be multiple. The second body of the buddhas, because its disciples have one mentality, manifests a single characteristic, and so it is taught to be single. The third body of the buddhas pervades164 all the forms of those two characteristics and is not a field of experience that possesses characteristics, and therefore it is taught to be neither the same nor different.

“Noble one, that which is the first body appears on the basis of the enjoyment body. That which is the second body appears on the basis of the Dharma body. That which is the Dharma body is not truly existent,165 and so it is not based on anything. [F.37.a]

“Noble one, because those three qualities166 have permanence, they are called permanent.

“That which is an emanation body always turns the Dharma wheel, and here and there, in accord with circumstances, continuously manifests skillful methods. In that way it is said to be permanent. It is taught to be impermanent because it is not the basis and because the activity of perfection does not manifest.

“That which is the enjoyment body is said to be permanent because continuously, throughout beginningless time, it has accumulated and possesses the unique qualities of all the buddhas, and just as there is no end to beings, there is no end to its activity. It is said to be impermanent because it is not the basis, because the activity of perfection does not manifest.

“That which is the Dharma body is not a composite phenomenon and has no diverse characteristics because it is the basis. It is taught to be permanent because it is the same as space.

“Noble one, there is no supreme wisdom other than nonconceptual wisdom. There is no superior field of experience other than the true nature of phenomena. And so those two true natures‍—that which is the true nature of phenomena and the true nature of wisdom‍—are not a single true nature and not separate true natures. Therefore, because the Dharma body is pure wisdom and pure cessation, because it is those two purities, the Dharma body is the perfection of purity.

“Moreover, noble one, there are four ways to categorize these three bodies: that which is the emanation body but not the enjoyment body; [F.37.b] that which is the enjoyment body but not the emanation body; that which is both the emanation body and the enjoyment body; and that which is neither the emanation body nor the enjoyment body.

“What is it that is the emanation body but not the enjoyment body? After a tathāgata has passed into nirvāṇa, because of having attained the power of prayer, there is benefit in accordance with conditions,167 and that is an emanation body.

“What is it that is the enjoyment body and not the emanation body? It is a body that is seen on the bhūmis.

“What is both the emanation body and the enjoyment body? That is the body in the nirvāṇa with a residue.

“What is neither the emanation body nor the enjoyment body? That is the Dharma body.168

“Noble one, the Dharma body is revealed nonduality. What is nonduality?169 In the Dharma body, there are neither characteristics nor the basis for characteristics, and so there is neither existence nor nonexistence; the Dharma body is neither single nor diverse; it is neither a number nor numberless; and it is neither light nor darkness.

“That wisdom of the true nature sees neither characteristics nor a basis for characteristics; it does not see existence or nonexistence; it does not see singularity or differences; it does not see number or absence of number; and it does not see light or darkness.

“Therefore, the pure field of experience and pure wisdom cannot be examined,170 and though there is nothing to call ‘conduct’ in this,171 it is the basis for cessation and the path. Therefore, one should know that the various deeds of a tathāgata appear within this Dharma body.172 [F.38.a]

“Noble one, it is difficult to evaluate this body’s cause, condition, field of experience, location, result, and basis, and therefore it is comprehended that this body itself is the Mahāyāna. It is the nature of the tathāgatas. It is the essence of the tathāgatas. On the basis of this body, the first development of the aspiration for enlightenment is attained. There is also the appearance of the mind that practices meditation on the bhūmis. There is the appearance of the irreversible mind, the mind with one life remaining, and there appears the vajra mind173 and even the mind of a tathāgata. In the same way, there appear all the measureless, endless sublime qualities of the tathāgatas. On the basis of the Dharma body there also appear countless great samādhis. Also, all great wisdom arises on the basis of this Dharma body. Therefore, the two bodies appear on the basis of samādhi and wisdom.

“This Dharma body depends upon its own nature, and so it is called eternal. It is also called self.174 As it depends upon great samādhi, it is called bliss. As it depends upon great wisdom, it is called purity. Therefore, a tathāgata remains permanently, has attained power, is blissful and happy, and has become completely pure.

“On the basis of great samādhi, there manifest all samādhis,175 such as the heroic samādhi; all mindfulness, such as the great mindfulness of phenomena; all the qualities of the buddhas, such as great love and great compassion; and all retentions, all higher cognitions, all powers, [F.38.b] and the possession of all the qualities of equality.

“On the basis of this great wisdom, there appear the ten strengths,176 the four confidences, the four discernments, the hundred and eighty unique qualities, and so on‍—countless wonderful, marvelous qualities.

“As an analogy, on the basis of a precious wish-fulfilling jewel, there appear the various kinds of countless, innumerable jewels. In the same way, on the basis of precious samādhi and precious wisdom, there arise the various countless, innumerable sublime qualities of the buddhas.

“Noble one, that Dharma body, samādhi, and wisdom transcend all characteristics, and there is no attachment to characteristics,177 so that they cannot be analyzed. They are neither permanent nor nothingness, and that is why they are called the path of the middle way.

“Even though there are thoughts, in the essential nature there are no thoughts. Even though there is a threefold enumeration, in essence there are no three and therefore no increase or decrease. It is like an illusion or a dream, where there is no object and no subject. Therefore, the essential nature of the Dharma body is the state of liberation, which is beyond the scope of Yama’s realm. It has risen above the darkness of saṃsāra. Beings are unable to accomplish it, unable to reach it. It is the state in which the buddhas and bodhisattvas dwell.

“As an analogy, noble one, if there were a man who wanted gold, he would search everywhere for gold ore, and when he found gold ore, he would grind it to powder, extract its essence, smelt it, and obtain pure gold as he wished for. [F.39.a] Then he would make it into various kinds of jewelry such as rings, and though he used it in various ways, the nature of the gold would never change at all.

“Moreover, noble one, if any noble men or noble women who wanted to attain the supreme liberation or to accomplish good worldly actions were to see the Tathāgata or the followers of the Tathāgata, they would approach and say, ‘Bhagavat, what is a good action and what is a bad action? What is true practice through which one attains pure conduct?’ Then the Buddha Bhagavat or his followers, on seeing them ask those questions,178 would at that time think, ‘These noble men and noble women long to hear the Dharma because they are seeking for purity.’ Thinking that, they would reveal the Dharma and teach it, so that those noble men and noble women would understand it.179

“Then when they heard the Dharma, they would remember it correctly, not forget it, develop the aspiration to practice it, gain the power of diligence, and eliminate the obscuration of idleness and purify themselves of all obscurations, avoid a lack of veneration for the fields of training, pacify agitation and regret180 in the mind, and would then enter the first bhūmi.

“On the basis of the mind of the first bhūmi, they would eliminate that which obscures benefiting beings so that they enter the second bhūmi. On that bhūmi, they would eliminate that which obscures nonviolence181 and enter the third bhūmi. On that bhūmi, they would eliminate the obscuration to purifying the mind and making it pliable and enter the fourth bhūmi. On that bhūmi, they would eliminate the obscuration to skillful methods and enter the fifth bhūmi. [F.39.b] On that bhūmi, they would eliminate the obscuration to perceiving ultimate and relative truth and enter the sixth bhūmi. On that bhūmi, they would eliminate the obscuration to the conduct that perceives characteristics182 and enter the seventh bhūmi. On that bhūmi, they would eliminate the obscuration of not seeing the cessation of characteristics and enter the eighth bhūmi. On that bhūmi, they would eliminate the obscuration of not seeing the arising of characteristics and enter the ninth bhūmi. On that bhūmi, they would eliminate the obscuration to the six higher cognitions and enter the tenth bhūmi. On that bhūmi, they would eliminate the obscuration to knowledge and eliminate the basis consciousness and enter the bhūmi of the tathāgatas.

“Entry into the bhūmi of the tathāgatas has three purities; therefore, it is called the perfectly pure. What are those three? Being pure of the kleśas, being pure of suffering, and being pure of characteristics. This is like when gold has been properly smelted, purified, and beaten, it has been made stainless, but this is making clear its primordial purity. It would not be correct to say that because of the pure nature of gold there was no gold.

“As an analogy, muddied water becomes clear, and though it becomes stainless it is the primordially pure nature of water that is made evident; therefore, it would not be correct to say that there was no water. In that same way, because the Dharma body is mixed with the kleśas,183 when suffering and its origination are completely eliminated and there is no remainder of negative tendencies, the primordially pure nature of buddhahood is made clear. Therefore, it would not be correct to say that this essence was184 nonexistent. [F.40.a]

“As another analogy, if the sky is obscured by smoke, clouds, dust, or mist, when it becomes clear,185 the element of space becomes pure; therefore, it would not be correct to say that space had ceased186 to exist. In the same way, the Dharma body is called pure because the many sufferings187 have all come to an end, but it would not be correct to say that the essence188 did not exist.

“Also, as a further analogy, if a man is asleep and in a dream sees himself being swept away by a great river, he moves his legs and arms and is not idle in body or mind, and therefore crosses the river189 and reaches the far shore. But when he wakes up from that dream, he does not see the river, the riverbank on this side, or the riverbank on the farther side as having separate existences, but it would not be correct to say that there was no mind.190

“As a further analogy, the mind becomes pure when the invalid thoughts of saṃsāra cease, but it would not be correct to say that the mind had not existed. In the same way, thoughts do not arise in the Dharma realm, and therefore it is called pure, but it would not be correct to say that the true essence191 of buddhahood was nonexistent.

“Also, noble one, the enjoyment body manifests because that which is the Dharma body becomes purified of the kleśa obscurations. The emanation body manifests because of being purified of karma obscurations. The Dharma body manifests because of being purified of the obscuration to wisdom.

“As an analogy, lightning appears on the basis of the sky, and light arises based on the lightning. In the same way, the enjoyment body manifests based on the Dharma body, and the emanation body manifests based on the enjoyment body.

“The Dharma body manifests because of its pure nature. The enjoyment body manifests because of pure wisdom. The emanation body manifests because of pure samādhi.

“The purity of those three is no different from the true nature of the Dharma body. Therefore, that which is the true nature‍— [F.40.b] the true nature of one taste, the true nature of liberation, and the ultimate true nature‍—is no different from the bodies of the buddhas.

“The noble men or noble women who say, ‘The Tathāgata is our great teacher,’ those individuals who have true conviction,192 understand with clear minds that the bodies of the tathāgatas are not separate.

“Therefore, noble one, if invalid mentation is dispelled from all fields of experience, there will be the realization that there are no dualistic characteristics, and thoughts will cease. In the practice of the āryas, that true nature has no dualistic characteristics, and they practice correctly so that all obscurations are eliminated and completely cease.

“Through the obscurations of the true nature ceasing, there is the attainment of the true nature and the perfectly pure wisdom of the true nature.

“Through the Dharma realm, the true nature, and valid wisdom becoming purified, there will be the accumulation of a perfection of independent power.193 There will also be complete cessation of all obscurations, the attainment of purification from all obscurations, and therefore that is called ‘the true nature,’ ‘the true wisdom,’ and ‘the true characteristics.’ Seeing that is called ‘the view of the āryas,’ and therefore it is called ‘truly seeing buddhahood.’

“Why is that? It is because the true nature of phenomena is seen correctly, and therefore the tathāgatas see all the tathāgatas.

“Why is that? [F.41.a] The śrāvakas and pratyekabuddhas who depart from the three realms seek the true field of experience, but they do not know it or see it. Because such ārya individuals cannot comprehend or see it, all ordinary beings develop doubt and uncertainty, have incorrect thoughts, and are unable to transcend them.

“As an analogy, if a weak rabbit were to try to leap across an ocean,194 there is no doubt that it would not reach the other side. Why is that? Because it has very little strength.195 In the same way, childlike, ordinary beings cannot understand the true nature of phenomena.

“The tathāgatas do not possess a viewpoint comprised of thoughts, but they have attained great power over phenomena and have perfectly pure, extremely profound wisdom, and their field of experience is not the same as that of others. Therefore, the tathāgatas, without concern for their own bodies and lives, through having undergone hardships for countless, innumerable eons, have attained this supreme, sublime body that is inconceivable, incomparable, beyond the scope of words, perfectly distinct,196 and free from all fear.

“Noble one, the one who knows and sees the true nature of phenomena has no birth, aging, sickness,197 or death; has an immeasurable lifespan; has no need for sleep; has no hunger; has no thirst; and has a mind that is always in samādhi198 without distraction or instability.

“Whoever develops the aspiration to argue with the Tathāgata will not see the Tathāgata. Whatever the tathāgatas say is beneficial for everyone, and therefore whoever listens and hears that will certainly be liberated. They will not encounter vicious beasts, vicious humans, or [F.41.b] vicious spirits.199 There will be no end to the ripening of results from hearing the Dharma.

“The tathāgatas have no neutrality. They do not possess the thought, ‘I know all fields of experience.’200 They do not perceive saṃsāra and nirvāṇa as separate. The tathāgatas have no uncertainty whatsoever.201 The tathāgatas are never without wisdom in all the four kinds of physical activity. There is no phenomenon that they do not have love and compassion for. There is not a single being to whom they do not bring happiness and benefit.

“Noble one, someone who hears this Sūtra of the Sublime Golden Light and believes in it will never fall into an existence as a hell being, an animal, a preta, or an asura but will always be reborn among devas or humans, so that they will never have an inferior rebirth and will always serve and honor the tathāgatas, listen to and obtain the Dharma, and be reborn into pure buddha realms. Why is that? Because they have heard this extremely profound Dharma.

“Those noble men and noble women202 are known and prophesied by tathāgatas and are irreversibly progressing to the highest, most complete enlightenment.

“The noble men and noble women203 who hear this profound, sublime Dharma just once will not malign the tathāgatas, will not denigrate the Dharma, and will not defame the ārya saṅgha. In order to cause beings who have not developed good roots to develop them, [F.42.a] and in order to cause the good roots that have been developed to increase, become vast, and ripen, they will inspire all beings in all world realms to accomplish the six perfections.”

Then the bodhisattva Ākāśagarbha, Brahmā, Śakra, the Four Mahārājas, and the great assembly of devas rose from their seats, and with their robes over one shoulder, they placed their palms together and with veneration bowed down their heads to the Bhagavat’s feet.

Then they said to the Bhagavat, “In whatever land this extremely excellent Sūtra of the Sublime Golden Light is taught, there will be four kinds of beneficial qualities. What are those four?

“First, the king’s army will be strong and increase so that there will be no invading enemies. There will be long lives and no illness. There will be good fortune and happiness, and the sublime Dharma will spread and increase.

“Second, within the palace, the queens, their attendants, the princes,204 and the ministers will be in harmony, will not quarrel, and will avoid deception and slander so that the king will authorize and honor them.

“Third, mendicants, brahmins, and the people will practice the true Dharma, have no illness, be happy, not die prematurely, and accomplish much merit.

“Fourth, in all three times, the four great elements will be in harmony; devas will give their blessing and their complete protection‍—as they will have love and compassion equally for all, they will not cause harm and will have no thoughts of malice; and beings will go for refuge to the Three Jewels, and they will all practice the conduct of enlightenment.

“Those are the four kinds of benefit. [F.42.b]

“Bhagavat, so that we may cause this sūtra to continually spread extensively, we will go to the locations of the individuals who possess this sūtra205 and we will benefit206 them.”

“Noble ones, that is excellent, excellent!” said the Bhagavat. “By your causing, with dedicated minds, this sublime king of sūtras to spread,207 this true Dharma will remain in the world for a long time!”