Judging from all these characterisations, the most plausible conclusion that suggests itself to modern sceptical minds is that the Sambhogakâya must be a mere creation of an intelligent, finite mind, which is intently bent on reaching the highest reality, but, not being able, on account of its limitations, to grasp the object in its absoluteness, the finite mind fabricates all its ideals after its own fashion into a spiritual-material being, which is logically a contradiction, but religiously an object deserving veneration and worship. And this being is no more than the Body of Bliss.[115] It lies half way between the pure being of Dharmakâya and the earthly form of Nirmânakâya, the Body of Transformation. It does not belong to either, but partakes something of both. It is in a sense spiritual {267} like the Dharmakâya, and yet it cannot go beyond material limitations, for it has a form, definite and determinate. When the human soul is thirsty after a pure being or an absolute which cannot be comprehended in a palpable form, it creates a hybrid, an imitation, or a reflection, and tries to be satisfied with it, just as a little girl has her innate and not yet fully developed maternity satisfied by tenderly embracing and nursing the doll, an inanimate imitation of a real living baby. And the Mahâyânists seem to have made most of this childish humanness. They produced as many sûtras as their spiritual yearnings demanded, quite regardless of historical facts, and made the Body of Bliss of the Tathâgata the author of all these works. For if the Dharmakâya of the Tathâgata never entered into Parinirvâna, why then could he not deliver sermons and cite gâthâs as often as beings of intelligence (Bodhisattvas) felt their needs? The _Suvarna Prabhâ_ (fas. 2, chap. 3) again echoes this sentiment as follows: “To illustrate by analogy, the sun or the moon does not make any conscious discrimination, nor does the water-mirror, nor the light [conceived separate from the body from which it emanates]. But when all these three are brought together, there is produced an image [of the sun or the moon in the water]. So it is with Suchness and Knowledge of Suchness. It is not possessed of any particular consciousness, but by virtue of the Spontaneous Will [inherent in the nature of Suchness, or what is the same thing, in the {268} Dharmakâya], the Body of Transformation or of Bliss [as a shadow of the Dharmakâya] reveals itself in response to the spiritual needs of sentient beings.