These six peculiarities of the Body of Bliss as enumerated by Asanga and Vasubandhu make it indeed entirely dependent on the Dharmakâya, but they do not place us in any better position to penetrate into the deep mystery of its nature. Its supernatural incomprehensibility remains the same forever. In a certain sense, however, the Body of Bliss may be considered to be corresponding to the Christian idea of an angel. Supernaturalness and luminosity are the two characters possessed by both, but angels are merely messengers of God communicating the latter’s will to human beings. When they reveal themselves to a specially favored person, it is not of their own {265} account. When they speak to him at all, it is by the name of the being who sent them. They do not represent him, they do not act his own will by themselves. On the contrary, the Body of Bliss is the master of its own. It is an expression of the Dharmakâya. It instructs and benefits all the creatures who come to it. It acts according to its own will and judgment. In these respects the Body of Bliss is altogether different from the Christian conception of angels. But will it be more appropriately compared to Christ in glory? Let us make another quotation from later authorities than Asanga and his brother Vasubandhu, and let us see more convincingly what complicated notions are involved in the idea of the Body of Bliss. According to the commentators on Vasubandhu’s _Vijñânamâtra Çâstra_ (a treatise on the Yoga philosophy),[114] the Body of Bliss has two distinct aspects: (1) The body obtained by the Tathâgata for his self-enjoyment, by dint of his religious discipline through eons; (2) The body which the Tathâgata manifests to the {266} Bodhisattvas in Pure Land (_sukhâvatî_). This last body is in possession of wonderful spiritual powers, reveals the Wheel of Dharma, resolves all the religious doubts raised by the Bodhisattvas, and lets them enjoy the bliss of the Mahâyâna Dharma. _A Mere Subjective Existence._