As aforesaid, the Dharmakâya is not a product of philosophical reflection and is not exactly equivalent to Suchness; it has a religious signification as the object of the religious consciousness. The Dharmakâya is a soul, a willing and knowing being, one that is {223} will and intelligence, thought and action. It is, as understood by the Mahâyânists, not an abstract metaphysical principle like Suchness, but it is living spirit, that manifests itself in nature as well as in thought. The universe as an expression of this spirit is not a meaningless display of blind forces, nor is it an arena for the struggle of diverse mechanical powers. Further, Buddhists ascribe to the Dharmakâya innumerable merits and virtues and an absolute perfect intelligence, and makes it an inexhaustible fountain-head of love and compassion; and it is in this that the Dharmakâya finally assumes a totally different aspect from a mere metaphysical principle, cold and lifeless. The _Avatamsaka Sûtra_ gives some comprehensive statements concerning the nature of the Dharmakâya as follows: “The Dharmakâya, though manifesting itself in the triple world, is free from impurities and desires. It unfolds itself here, there, and everywhere responding to the call of karma. It is not an individual reality, it is not a false existence, but is universal and pure. It comes from nowhere, it goes to nowhere; it does not assert itself, nor is it subject to annihilation. It is forever serene and eternal. It is the One, devoid of all determinations. This Body of Dharma has no boundary, no quarters, but is embodied in all bodies. Its freedom or spontaneity is incomprehensible, its spiritual presence in things corporeal is incomprehensible. All forms of corporeality are involved therein, it is able to create all things. Assuming any concrete {224} material body as required by the nature and condition of karma, it illuminates all creations. Though it is the treasure of intelligence, it is void of particularity. There is no place in the universe where this Body does not prevail. The universe becomes, but this Body forever remains. It is free from all opposites and contraries, yet it is working in all things to lead them to Nirvâna.” _More Detailed Characterisation._ The above gives us a general, concise view as to what the Dharmakâya is, but let me quote the following more detailed description of it, in order that we may more clearly and definitely see into the characteristically Buddhistic conception of the highest being.[92] “O ye, sons of Buddha! The Tathâgata[93] is not a particular dharma, nor a particular form of activity, nor has it a particular body, nor does it abide in a particular place, nor is its work of salvation confined to one particular people. On the contrary, it involves in itself infinite dharmas, infinite activities, infinite bodies, infinite spaces, and universally works for the salvation of all things.