As the Dharmakâya works of its own accord it does not seek any recompense for its deed; and it is evident that every act of the Dharmakâya is always for the best welfare of its creatures, for they are its manifestations and it must know what they need. We do not have to ask for our “daily bread,” {238} nor have we to praise or eulogise its virtues to court its special grace, nor is there any necessity for us to offer prayer or supplication to the Dharmakâya. Consider the lilies of the field which neither toil nor spin,--and I might add,--which ask not for any favoritism from above; yet are they not arrayed even better than Solomon in all his glory? The Dharmakâya shines in its august magnificence everywhere there is life, nay, even where there is death. We are all living in the midst of it and yet, strange to say, as “the fish knows not the presence of water about itself,” and also as “the mountaineers recognise not the mountains among which they hunt,” even so we know not whence that power comes whose work is made manifest in us and whither it finally leadeth us. In spite of this profound ignorance, we really feel that we are here, and thereby we rest supremely contented. For we believe that all this is wrought through the mysterious and miraculous will of the Dharmakâya, who does all excellent works and seeks no recompense whatever. _The Will of the Dharmakâya._ Summarily speaking, the Dharmakâya assumes three essential aspects as reflected in our religious consciousness: first, it is intelligence (_prajñâ_); secondly, it is love (_karunâ_); and thirdly, it is the will (_pranidhânabala_). We know that it is intelligence from the declaration that the Dharmakâya directs the course of the universe, not blindly but rationally; we know again that it is love because it embraces all {239} beings with fatherly tenderness;[102] and finally we must assume that it is a will, because the Dharmakâya has firmly set down its aim of activity in that good shall be the final goal of all evil in the universe. Without the will, love and intelligence will not be realised; without love, the will and intelligence will lose their impulse; without intelligence, love and the will will be irrational. In fact, the three are co-ordinates and constitute the oneness of the Dharmakâya; and by oneness I mean the absolute, and not the numerical, unity of all these three things in the being of the Dharmakâya, for intelligence and love and the will are differentiated as such only in our human, finite consciousness.