Note 98 — Chapter IX · THE DHARMAKÂYA.

From these statements it is evident that the Dharmakâya or the Body of the Tathâgata, or the Body of Intelligence, whatever it may be designated, is not a mere philosophical abstraction, standing aloof from this world of birth and death, of joy and sorrow, calmly contemplates on the folly of mankind; but that it is a spiritual existence which is “absolutely one, is real and true, and forms the raison d’être of all beings, transcends all modes of upâya, is free from desires and struggles [or compulsion], and stands outside the pale of our finite understanding.”[98] It is also evident that the Dharmakâya though itself free from ignorance (avidyâ) and passion (kleça) and desire (tṛṣnâ), is revealed in the finite and fragmental consciousness of human being, so that we can say in a sense that “this body of mine is the Dharmakâya”—though not absolutely; and also in a generalised form that “the body of all beings is the Dharmakâya, and the Dharmakâya is the body of all beings,”—though in the latter only imperfectly and fractionally realised. As we thus partake something in ourselves of the Dharmakâya, we all are ultimately destined to attain Buddhahood when the human intelligence, Bodhi, is perfectly identified with, or absorbed in, that of the Dharmakâya, and when our earthly life becomes the realisation of the will of the Dharmakâya.