From these statements it is evident that the Dharmakâya or the Body of the Tathâgata, or the Body of Intelligence, whatever it may be designated, is not a mere philosophical abstraction, standing aloof from this world of birth and death, of joy and sorrow, calmly contemplates on the folly of mankind; but that it is a spiritual existence which is “absolutely one, is real and true, and forms the raison d’être of all beings, transcends all modes of upâya, is free from desires and struggles [or compulsion], and stands outside the pale of our finite understanding.”[98] It is {232} also evident that the Dharmakâya though itself free from ignorance (_avidyâ_) and passion (_kleça_) and desire (_tṛṣnâ_), is revealed in the finite and fragmental consciousness of human being, so that we can say in a sense that “this body of mine is the Dharmakâya”--though not absolutely; and also in a generalised form that “the body of all beings is the Dharmakâya, and the Dharmakâya is the body of all beings,”--though in the latter only imperfectly and fractionally realised. As we thus partake something in ourselves of the Dharmakâya, we all are ultimately destined to attain Buddhahood when the human intelligence, Bodhi, is perfectly identified with, or absorbed in, that of the Dharmakâya, and when our earthly life becomes the realisation of the will of the Dharmakâya. _The Dharmakâya as Love._ Here an important consideration forces itself upon us which is, that the Dharmakâya is not only an intelligent mind but a loving heart, that it is not only a god of rigorism who does not allow a hair’s breadth deviation from the law of karma, but also an incarnation of mercy that is constantly belaboring to develop the most insignificant merit into a field yielding rich harvests. The Dharmakâya relentlessly punishes the wrong and does not permit the exhaustion of their karma without sufficient reason; and yet its hands are always directing our life toward the actualisation {233} of supreme goodness. “Pangs of nature, sins of will, defects of doubt, and stains of blood,”--discouraging and gloomy indeed is the karma of evil-doers! But the Dharmakâya, infinite in love and goodness, is incessantly managing to bring this world-transaction to a happy terminus. Every good we do is absorbed in the universal stock of merits which is no more nor less than the Dharmakâya. Every act of lovingkindness we practice is conceived in the womb of Tathâgata, and therein nourished and matured, is again brought out to this world of karma to bear its fruit. Therefore, no life walks on earth with aimless feet; no chaff is thrown into the fire unquenchable. Every existence, great or insignificant, is a reflection of the glory of the Dharmakâya and as such worthy of its all-embracing love. For further corroboration of this view let us cite at random from a Mahâyâna sutra:[99]