Buddhist Philosophy in India and Ceylon c23.s3.5

c23.s3.5

Ontologically, the conception is fully employed in the Mahāyānaçraddhotpāda, where suchness as the absolute is conceived as the void and radiant intellect, which under the influence of ignorance loses its clearness in some degree, and originates action intellect (*karma-vijñāna*), which evolves by thinking the bliss and enjoyment bodies. Further, by virtue of previous impressions (*vāsanā*), intellect develops into the state of discriminating particulars (*vastuprativikalpa*), in which it creates for itself the whole material world and the world of desire. Ordinary men, Śrāvakas, and solitary Buddhas thus generate innumerable magic bodies. The same power of creation is seen in the imagination which creates a real self, pleasant and unpleasant things, the great gods. Such people have no true idea of a Buddha; they have not mastered the truth of existence and non-existence; they believe in a human Buddha and his Nirvāṇa, which they desire for themselves. The Bodhisattvas on the contrary appreciate reality; they are aware of their substantial identity with the body of the law, but they have not realized it as they are still conscious of their identity. Though they are undefiled by the world, owing to their equipment of knowledge, they practise an equipment of merit which results in an unreal but purifying activity.