Thirdly, Buddhists believe in the fact that all things move or work. For there is nothing in this world that is not endowed with the possibility of motion, the power of doing something, the capacity of accomplishing a work; and in exercising this power everything works upon another and is at the same time worked upon by another. The universe is a network of all these particular forces mutually acting and mutually being acted upon. This is called the principle of karma, and Buddhists apply it not only to the physical world but to the moral and spiritual realm.

This threefold faith constitutes the cornerstone of Buddhism, which makes it appear somewhat too metaphysical to be a religion of the masses, but the fact is that Buddhism is far from being a system of philosophy. Those who take Buddhists for speculative thinkers will lose sight of the inner life of the religion in which its followers are living. It must never be supposed that Buddhists try to get us entangled in the endless maze of sophistic reasoning. Anything that is to be designated at all as a religion

never proposes to argue with us after the fashion of a philosopher; for religion is not to analyze, to demonstrate, or to argue with logical thoroughness, but to see facts directly and to believe and to live them accordingly.

In the gatha recited in the beginning, the idea of sameness is rather dogmatically expressed: "The Buddha-Body fills the world." In this the content of sameness is called Buddha-Body or in Sanskrit Buddhakaya. The Buddhakaya, which is also often called Dharmakaya, is the reason, life, and norm of all particular existences. When we penetrate through the diversity of all these individual phenomena, we encounter everywhere this indwelling Body and therein find the unity or sameness (samata) of things.

The principle of diversity is declared in the second line of the gatha, which makes the Buddha-Body universally immanent in all things. The Buddha-Body, the essence of existence, though absolutely one in itself, allows itself to be diversified as the lilies of the field, as the fowls of the air, as the creatures of the water, or as the inhabitants of the woods. For it is in the inherent nature of the Buddha-Body that it individualizes itself in the manifoldness of the phenomenal world. It does not stand alone outside particular existences, but it abides in them and animates them and makes them move freely. By thus abandoning its absolute transcendentality, it

has subjected itself to certain conditions such as space, time, and causation '. Its essence is infinite, but its manifestations are finite and limited. Therefore, the Buddha-Body has to wait to express itself in this relative world till all the necessary conditions are matured. This creation, so called, is no more than a manifestation of the self-limiting Buddha-Body.