_Pariniṣpanna-lakṣana_ literally means the world-view founded on the most perfect knowledge. According to this view, the universe is a monistico-pantheistic system. While phenomenal existences are regulated by natural laws characterised by conditionality and individuation, they by no means exhaust all our experiences which are stored in our inmost consciousness. There must be something,--this is the absolute demand of humanity, the ultimate postulate of experience,--be it Will, or Intelligence, which, underlying and animating all existences, forms {92} the basis of cosmic, ethical, and religious life. This highest Will, or Intelligence, or both may be termed God, but the Mahâyânists call it religiously Dharmakâya, ontologically Bhûtatathâtâ, and psychologically Bodhi or Sambodhi. And they think it must be immanent in the universe manifesting itself in all places and times; it must be the cause of perpetual creation; it must be the principle of morality. This being so, how do we come to the recognition of its presence? The Buddhists say that when our minds are clear of illusions, prejudices, and egotistic assumptions, they become transparent and reflect the truth like a dust-free mirror. The illumination thus gained in our consciousness constitutes the so-called _pariniṣpanna_, the most perfect knowledge, that leads to Nirvâna, final salvation, and eternal bliss. _World-views Founded on the Three Forms of Knowledge._ The reason will be obvious to the reader why the Yogâcâra school distinguishes three classes of world-conception founded on the three kinds of knowledge. The _parikalpita-lakṣana_ is most primitive and most puerile. However, in these days of enlightenment, what is believed by the masses is naught else than a _parikalpita_ conception of the world. The material existence as it appears to our senses is to them all in all. They seem to be unable to shake off the yoke of egoistic illusion and naïve realism. Their God must be transcendent and anthropopathic, {93} and always willing to meddle with worldly affairs as his whim pleases. How different the world is, in which the multitudes of unreflecting minds are living, from that which is conceived by Buddhas and Bodhisattvas! Hartmann, a German thinker, is right, when he says that the masses are at least a century behind in their intellectual culture. But the most strange thing in the world is that, in spite of all their ignorance and superstitious beliefs, the waves of universal transformation are ever carrying them onward to a destination, of which, perhaps, they have not the slightest suspicion.