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(iii) The All Pervading Truth Body In the verse 1.23 of "Ratnagotravibhaga, 200 the four aspects of the Embryo nature is preached. The Immaculate Absolute is considered to be that exclusive property of the Buddha which is responsible for the total metamorphosis (paravrtti) of all the elements of existence. This is also the distinctive feature of the Truth Body.201 When we understand the concept of metamorphosis as presented in the doctrine of Tathagatagarbha as being a 'manifestation' of the above Truth Body [as already explained]. Then the Truth Body is only a manifestation of the substratum of the sentient beings which is Tathagatagarbha. From this definition of the Truth Body, we can see that the Truth Body is considered as a result. The Truth Body which is a result is expressed as the fruit of deliverance (visamyogaphala). " Ratnagotravibhaga, explains about the Truth Body as follows: 200 The Truth Body is to be known in two aspects It is the Absolute perfectly immaculate, And its natural outflow, the Word Which speaks of the profound (Highest Truth) r And [of the elements of the Empirical World] in their variety. ([Ratnagotravibhaga Mahayana Uttaratantra Shastra] I.145) The Truth Body of the Buddha appears in two forms. It is [first of all] the perfectly pure Absolute accessible only to the non-dialectical intuition. As such it is to be known in its character of the Absolute Truth revealed to the Buddhas by introspection. The cause bringing about the attainment of it is [the Word which is] the natural outflow of [the intuition of] this very Absolute. [This Word] instructs the living beings in accordance with the character of [every] convert taken separately. Such do we know to be [the Truth Body] in the aspect of the Doctrine, the samala tathatatha nirmala vimala buddhaguna jinaktriya/ visayah paramarthadarsinam subharatnatrayasargako yathah//23// E.H. Johnston (ed.), Ibid, p.21, 11.3-4. 201 tatra samala tathata yo dhaturavinirmuktaklesastathagatagarbha ityucyate/ nirmala tathata sa eva buddhabhumavasrayaparivrttilaksano yastathagatadharmakaya ityucyate/ tasminnevasrayaparivrttilaksne yathagatadharmakaye lokottara dasabaladayo buddhadharmah/ E.H. Johnston (ed.), Ibid, p.21, 11.8-11. vimalabuddhaguna ye 129

Teaching [of the Buddha].202 In here the Truth Body is classified as the perfectly pure Absolute (dharma dhatu) as its of the same stream. It is explained that the former refers to enlightenment and the latter refers to the teachings on enlightenment. Furthermore, Ratnagotravibhaga mentions Non-discrimination Wisdom and 'instructs the other sentient beings' (parasattvesu vijnapti prabhavah) accordingly. From this explanation, the Tathagatagarbha of sentient beings is understood as the same stream as the Absolute Truth Body. The existence of the Tathagatagarbha in the conventional world is based on existence of the Truth Body of the Absolute world. And the that the Truth Body is of the same stream as Tathagatagarbha reveals the compassionate activity of Buddha. In Ratnagotravibhaga, the Immaculate Absolut has been classified into eight subjects as the self nature (svabhava), the cause (hetu), result (phala), the functions (karma), the unions (yoga), the manifestations (pravrtti), the eternal (nitya) and the inconceivable character (acintya ). 203 Of the eight, on karma "Ratnagotravibhaga, comments as follows: In short, such do we know to be the functions (karma) Of the two kinds of Highest Wisdom, The attainment of the Liberation Body (mukti-kayasya) Which is free [from all defiling elements] And the purification of this Truth Body (dharma-kaya). ([Ratnagotravibhaga Mahayana Uttaratantra Shastra] II.21) The Body of Liberation and Truth Are to be known in two aspects and in one, Being free from all defilement, all-pervading, And the substratum of eternal properties. ([Ratnagotravibhaga Mahayana Uttaratantra Shastra] II.22) They are undefiled owing to the extirpation 202 dharmakayo dvidha jneyo dharmadhatuh sunirmalah/ tan nisyandas ca gambhirya vaicitryanayadesana//145/ dvi vidho buddhanam dharmakayo 'nugantavyah/ suvisuddhas ca dharma-dhator avikalpajnana gocara visayah/ sa ca tathagatanam pratyatmam adhigama dharmam adhikritya veditavyah// E.H. Johnston (ed.), Ibid, p.70, 11.3-7. 203 ityeteastou padartha yathasamrvyamanena Slokena paridipitah/ tadyatha svabhavartho hetvarthah phalarthah karmartho yogarthom vrttyartho nityarthoacintyarthah/ E.H. Johnston (ed.), Ibid, p.79, 11.8-9. 路 130 -

Of all the passions and their residues, Being free from every attachment and hindrance They are all-pervading in their wisdom. ([Ratnagotravibhaga Mahayana Uttaratantra Shastra] II.23) They are eternal, being of a totally indestructible nature, This imperishable character, being demonstrated in short, Is expressed by the ideas of firmness and the rest. ([Ratnagotravibhaga Mahayana Uttaratantra Shastra] II.24)204 In here distinction has been made between Truth Body and Liberation Body. It thus appears that the Liberation Body is an existence that is free from all defilement (anasrava) and the Truth Body is an existence that is all-pervading (vyapti). In the verse II.30, we note that the Liberation Body represents the act of benefitting oneself and Truth Body represents the act of benefitting others. The Body of Truth and Liberation Represent the fulfilment of one's own aim and of that of others. This support of the twofold aim Is possessed of properties inconceivable and the like. ([Ratnagotravibhaga Mahayana Uttaratantra Shastra] 11.30)205 The reasons for bringing out the difference between the two bodies is primarily to bring to focus the noble altruistic aspect of the Truth Body. The prime function of this body is to benefit others practice Universal compassion. 206 The Buddha Nature, 'aikara (unchangeable)' is compared to the space "Just as space fills everything, and, owing to its subtle [transcendental] character, cannot be polluted, In the same way this [cittaprakrti, perfectly pure Germ] has its abode in all living beings, but remains undefiled." ([Ratnagotravibhaga Mahayana Uttaratantra Shastra] I.52)207 204 karma jnana-dvayasyaitad veditavyam samasatah/ puranam mukti-kayasya dharma-kayasya sodhanam//21/ vimukti-dharma-kayau ca veditavyau dvir ekadha/ anasravatvad vyapitvad asamskrita-padatvatah//22/ anasravatvam klesanam savasana-ni rodhatah/ asangapratighatatvaj jnanasya vyapita mata//23/ asamskritatvam atyantam avinasa-svabhavatah avinasitvam uddesas tan-nirdeso dhruvadibhih//24// E.H. Johnston (ed.), "The Ratnagotravibhaga Mahayanottaratantrasastras, p.83.//.6-13. 205 vimuktidharmakayabhyam svaparartho nidarsitah/ svapararthasraye tasmin yogoacintyadibhirgunaih // E.H. Johnston (ed.), Ibid., p.84.//.12-13. 206 taddosagunanisthasu vyapi samanyalaksanam/ hinamadhyavisistesu vyoma rupagatesviva// E.H. Johnston (ed.), Ibid, p.41, //.9-10. 207 yatha sarvagatam sauksmyadakasam nopalipyate/ sarvatravasthitah sattve 131

Tathagatagarbha is all-pervading like space, and it is one of the explanations of the Truth Body. "Indeed, among the categories of living beings, there exists absolutely none standing apart from the Truth Body of the Buddha, [not pervaded by it]. [This Truth Body] has accordingly a resemblance with space that fills up all physical forms."208 After pointing this out "Ratnagotravibhaga, quotes another verse from Mahayanasutralamkara, as follows: As space is considered to be 'always all-embracing, In a like way it (the Essence of the Buddha is held to be all-pervading for ever and anon. Just as space fills up all visible forms, Similarly it pervades all the multitudes of living beings. (Mahayana-Sutralankara IX.15)209 r This comparison of the all-pervading nature of the Truth Body and Tathagatya with that of space should be understood in the context of pan-cosmology which indicates 'all sentient beings are Truth Body'. As the whole being is infiltrated by the Truth Body and besides that there is no independent Truth Body. Hence the sentient beings doesn't exist apart from Truth Body. The all-pervading of Truth Body is explained as the all-pervading of the Innate in Hevajra Tantra. Innate means that 'which is manifested by a simultaneous arising. According to Vajrayana theory the Innate arises from the union of Wisdom and Means and is also explained as the Source of Nature (dharmodaya) that every knowledge arise from. Related verses from "Hevajra Tantra, as follows: [Hevajra Tantra] Whatever exists, moving or stationary, grass, shrubs, creepers etc. are all conceived of as the supreme principle which is one's own very nature. (1.8.43)210 tathayam nopalipyate// E.H. Johnston (ed.), Ibid, p.42, 11.6-7. 208 ti paridipitam/ na hi sa kascitsattvah sattvadhatau samvidyate yas tathagata dharmakayadbhirakasadhatoriva rupam// E.H. Johnston (ed.), Ibid, p.70, II.17-19. 209 yathambaram sarvagatam sada matam tathaiva tat sarvagatam sada matam/ yathambaram rupagatesu sarvagam tathaiva tat sattvaganesu sarvagam// E.H. Johnston (ed.), Ibid, p.71, II.1-4. 210 sthiracalas ca ye bhavas trnagulma latadayah bhavyante vai param tattvam - 132 -

[Hevajra Tantra] The Innate is known as that which is manifested by a simultaneous arising. The intrinsic nature is known as the Innate which is the one Concealed Essence of all things. (1.10.39)211 [Hevajra Tantra] The whole universe arises from me. The three realms arise from me. I pervade all there is and this visible world consists of nothing else. The yogi who reflects in this manner and attentively practises will without doubt attain the accomplishment, even if he is a person of low merit. He should think in this manner, whether eating, drinking, bathing, awake or asleep. Then the eager seeker of the Mahamudra will attain the eternal. (1.8.39-41)212 [Hevajra Tantra] The Knowledge that arises from the Source of Nature is space-like and also consists of Means. It is there in t that the three worlds arise having the nature of Wisdom and Means. (1.8.47)213 The Innate also indicates the Great Bliss Body (Mahasukhakaya) which arises as result of the union of the Bodies of Creation, Enjoyment and Truth. This is specially called the Innate Body (sahajakaya). All the phenomenal things which exist in the three phenomenal realms arise from this Innate and this Innate is the true nature of things. The Innate is the another name for Tathagatagarbha that is according to the RatnagotravibhagaL. In here we shall now see how the "Hevajra Tantra has transformed yet another concepts of Mahayana Buddhism and used it in harmony with their own doctrine. atmabhavasvarupakam// (Hevajra Tantra (Commentary) , p.102) 211 sahajatyam yad utpannam sahajam tat prakirtitam/ svabhavam sahajam proktam sarvakaraikasamvaram// (Hevajra Tantra (Commentary) , p.135) 212 madbhavam hi jagat sarvam madbhavam bhuvanatrayam/ madvyapitam idam sarvam nanyamayam drstam jagat//39/ evam matva tu vai yogi yo 'bhyase su samahitah sa sidhyati na sandeho mandapunyo 'pi manavah//40/ khanapane yatha snane jagrat supto cintayet/ satatyam tu tato yati mahamudrabhikamksakah//41// (Hevajra Tantra (Commentary) , p.101) 213 dharmodayodbhavam jnanam khasamam sopayanvitam/ trailokyam tatra jatam hi prajnopayasvabhavatah// (Hevajra Tantra (Commentary) , p.104)