Bodhi, according to the Mahâyânists, is an expression of the Dharmakâya in the human consciousness. Philosophically speaking, Suchness or Bhûtatathâtâ is an ontological term, and Dharmakâya or Tathâgata or Buddha bears a religious significance; while all these three, Bodhi, Bhûtatathâtâ, and Dharmakâya, and their synonyms are nothing but different aspects of one and the same reality refracting through the several defective lenses of a finite intellect. Bodhi, though essentially an epistemological term, assumes a psychological sense when it is used in conjunction with citta, i.e. heart or soul. Bodhicitta, or Bodhihṛdaya which means the same thing, is more generally used than Bodhi singly in the Mahâyâna texts, especially when its religious import is emphasised above its intellectual one. Bodhicitta, viz. intelligence-heart is a reflex in the human heart of its religious archetype, the Dharmakâya. Bodhicitta when further amplified is called anuttara-samyak-sambodhicitta, that is, “intelligence-heart that is supreme and most perfect.” It will be easily understood now that what constitutes the essence of the Bodhicitta is the very same thing that makes up the Dharmakâya. For the former is nothing but an expression of the latter, though finitely, fragmentarily, imperfectly realised in us. The citta is an image and the Dharmakâya the prototype, yet one is just as real as the other, only the two must not be conceived dualistically. There is a Dharmakâya, there is a human heart, and the former reflects itself {296} in the latter much after the fashion of the lunar reflection in the water:--to think in this wise is not perfectly correct; because the fundamental teaching of Buddhism is to view all these three conceptions, the Dharmakâya, human heart, and the reflections of the former in the latter, as different forms of one and the same activity. _Love and Karunâ._