One peculiar point in the doctrine of Trikâya, which modern minds find rather difficult to comprehend, is the conception of the Sambhogakâya, or the Body of Bliss. We can understand the relation between the Dharmakâya and Nirmânakâya, the latter being similar to the notion of God incarnate or to that of Avatara. Inasmuch as the Dharmakâya does not exist outside the triple world but in it as the raison d’être of its existence, all beings must be considered a partial manifestation of it; and in this sense Buddhists sometimes call themselves Bodhisattvas, that is, beings of intelligence, because intelligence (_Bodhi_) is the psychological aspect of the Dharmakâya as realised in sentient beings. But the conception of Sambhogakâya is altogether too mysterious to be fathomed by a limited consciousness. The fact becomes more apparent when we are told that the Sambhogakâya, Body of Bliss, is a corporeal existence and at the same time filling the universe and that there are two forms of the Body of Bliss, one for self-enjoyment and the other as a sort of religious object for the Bodhisattvas. That the Body of Bliss is corporeal and yet infinite has already been shown by the quotations from the _Suvarna Prabhâ_ and Açvaghoṣa on the preceding pages. For further confirmation of this point no less authority than Asanga and Vasubandhu will be here referred to. In _A Comprehensive Treatise on the Mahâyana_ and {264} in its commentary, the author Asanga and the commentator Vasubandhu endeavor to prove why the Body of Bliss cannot be the raison d’être of the Dharmakâya, instead of vice versa; and in this connection they argue that (1) the Body of Bliss consists of the five Skandhas, that is, of material form (_rûpa_), sensation (_vedanâ_), ideas (_samjñâ_), deeds (_sanskâra_), and consciousness (_vijñâna_); (2) it is subject to particularisation; (3) it reveals different virtues and characters according to the desires of Bodhisattvas; (4) even to the same individual it appears differently at different times; (5) when it manifests itself simultaneously before an assemblage of Bodhisattvas of divers characters and qualifications, it at once assumes divers forms, in order to satisfy their infinitely diversified inclinations; (6) it is a creation of the Âlayavijñâna, All-conserving Mind.