“And, again, as the water-mirror boundlessly expanding reflects in all different ways the images of âkâsa (void space) through the medium of light, while space itself is void of all particular marks, so the Dharmakâya reflects its images severally in the receiving minds of believers, and this by virtue of Spontaneous Will. The Will creates the Body of Transformation as well as the Body of Bliss in all their possible aspects, while the original, the Dharmakâya, does not suffer one whit a change on this account.” According to this, it is evident that whenever our spiritual needs become sufficiently intense there is a response from the Dharmakâya, and that this response is not always uniform as the recipient minds show different degrees of development, intellectually and spiritually. If we call this communion between sentient souls and the Dharmakâya an inspiration, all the phenomena that flow out of fulness of heart and reflect purity of soul should be called “works of inspiration”; and in this sense the Mahâyânists consider their scriptures as emanating directly from the fountainhead of the Dharmakâya. _Attitude of Modern Mahâyânists._ Modern Mahâyânists in full accordance with this interpretation of the Doctrine of Trikâya do not place {269} much importance on the objective aspects of the Body of Bliss (_Sambhogakâya_). They consider them at best the fictitious products of an imaginative mind; they never tarry a moment to think that all these mysterious Tathâgatas or Bodhisattvas who are sometimes too extravagantly and generally too tediously described in the Mahâyâna texts are objective realities, that the Sukhâvatîs or Pure Lands[116] are decorated with such worldly stuff as gold, silver, emerald, cat’s eye, pearl, and other precious stones, that pious Buddhists would be transferred after their death to these ostentatiously ornamented heavens, be seated on the pedestals of lotus-flowers, surrounded by innumerable Bodhisattvas and Buddhas, and would enjoy all the spiritual enjoyments that human mind can conceive. On the contrary, modern Buddhists look with disdain on these egotistic materialistic conceptions of religious life. For, to a fully enlightened soul, of what use could those worldly treasures {270} be? What happiness, earthly or heavenly, does such a soul dream of, outside the bliss of embracing the will of the Dharmakâya as his own? _Recapitulation._