Dharma-kâya of all Buddhas. It is also called Tathâgatagarbha, the womb or store-house of the Buddha, from which all individual existences are evolved under the law of causation, but this aspect of it is already affected by ignorance, for in Bhûta-tathatâ as known in the light of the highest truth there is neither causation nor production. The Yogâcâra employs the word _śûnyatâ_ (void), though not so much as its sister school, but it makes special use of the term _âlaya-vijñâna_, the receptacle or store of consciousness. This in so far as it is superindividual is an aspect of suchness, but when it affirms and particularises itself it becomes _citta_, that is the human mind, or to be more accurate the substratum of the human mind from which is developed _manas_, or the principle of will, self-consciousness and self-affirmation. Similarly the Vedânta philosophy, though it has no term corresponding to _âlaya-vijñâna_, is familiar with the idea that Brahman is in one aspect immeasurable and all-embracing but in another is infinitesimal and dwells in the human heart: or that Brahman after creating the world entered into it. Again another aspect of suchness is enlightenment (_bodhi_), that is absolute knowledge free from the limitations of subject and object. This "is the universal Dharma-kâya of the Tathâgatas" and on account of this all Tathâgatas are spoken of as abiding in enlightenment _a priori_. This enlightenment may be negative (as _śûnyata_) in the sense that it transcends all relations but it may also be affirmative and then "it transforms and unfolds itself, whenever conditions are favourable, in the form of a Tathâgata or some other form in order that all beings may be induced to bring their store of merit to maturity."[113]