r existence nor
non-existence, nor unity nor plurality can be predicted of it.
According to the celebrated formula of Nagarjuna known as the eight
Nos there is in it "neither production (_utpada_) nor destruction
(_uccheda_) nor annihilation (_nirodha_) nor persistence (_sasvata_)
nor unity (_ekartha_) nor plurality (_nanartha_) nor coming in
(_agamana_) nor going out (_nirgama_)." But when we perceive that both
subject and object are unreal we also see that suchness is the one
reality and from that point of view it may be regarded as the
Dharma-kaya of all Buddhas. It is also called Tathagatagarbha, the
womb or store-house of the Buddha, from which all individual
existences are evolved under the law of causation, but this aspect of
it is already affected by ignorance, for in Bhuta-tathata as known in
the light of the highest truth there is neither causation nor
production. The Yogacara employs the word _sunyata_ (void), though not
so much as its sister school, but it makes special use of the term
_alaya-vijnana_, the receptacle or store of consciousness. This in so
far as it is superindividual is an aspect of suchness, but when it
affirms and particularises itself it becomes _citta_, that is the
human mind, or to be more accurate the substratum of the human mind
from which is developed _manas_, or the principle of will,
self-consciousness and self-affirmation. Similarly the Vedanta
philosophy, though it has no term corresponding to _alaya-vijnana_, is
familiar with the idea that Brahman is in one aspect immeasurable and
all-embracing but in another is infinitesimal and dwells in the human
heart: or that Brahman after creating the world entered into it. Again
another aspect of suchness is enlightenment (_bodhi_), that is
absolute knowledge free from the limitations of subject and object.
This "is the universal Dharma-kaya of the Tathagatas" and on account
of this all Tathagatas are spoken of as abiding in enlightenment _a
priori_. This enlightenment may be negative (as _sunyata_) in the
sense that it transcends all relations but it may also be affirmative
and then "it transforms and unfolds itself, whenever conditions are
favourable, in the form of a Tathagata or some other form in order
that all beings may be induced to bring their store of merit to
maturity."[113]

It will be seen from the above that the absolute truth of the
Mahayanists varies from a severely metaphysical conception, the
indescribable thing in itse