According Mahayana Buddhist tradition, the
Buddha has three bodies or three aspects of personality, they are; Dhammakaya,
Sambhogakaya and Nirmanakaya. If we study Early Buddhism, we cannot find the
theory of three bodies or trikaya but we can find Dhammakaya and Rupakaya
concept in the early Buddhism, we cannot find sambhogakaya or the body of
reward or enjoyment. The three body doctrine indicates that all Buddha were
described and combined in three ways. The Buddha appeared in human world in
order to give Dhamma which is for the benefit all suffering beings and the
teaching guided human beings how to eradicate suffering. By trying to
understand the three body of the Buddha, one can realize and perceive the true
nature of all Buddha. And in the early Buddhist teaching that we can notice
about only two Kaya that the Buddha possessed: 1. Dhammakaya which can be
explained as the Buddha had human identity with all types of human weakness
such as physical sickness and face with all kinds of challenges. 2 the second
one is considered as rupakaya superhuman which possessed of thirty-two marks of
a great man and six kinds of supernormal knowledge. In this essay paper, I am
going to discuss only one body which is Dhammakaya out of three and I will also
describe the characteristic of Dhammakaya according to Mahayana Buddhism.
Dhammakaya
The Dhamma is that
which was realized by the Buddha and taught to his followers; conversely, the
Buddha is he who has realized the Dhamma, who has become one with the Dhamma,,
the “one who has the dhamma for his body” Dhammakaya.
[1]
The term of Dhammakaya
can be found in the early Buddhist text and The Body of Dhamma or true body of
a Buddha, which is the essence of the Buddha a fundamental truth that the
Buddha has enlightened. And it is
basically spiritually fully enlightened being. We can simply understand that
Dhammakaya is formless body which is something that is always present. In the
nikaya, it is said that the one who sees dhammakaya also sees the Buddha. And
Sarvastivadins sometime described that there are eighty thousands dhammakayas
which consists of three divisions: morality, concentration, and wisdom and those
eighty thousands of dhammakayas are also mentioned in sutras consisting of five
divisions: sila, Samadhi, prajna, vimukti and vimukti-jnana-darsana.
The concept of the
Dhammakaya has been fully developed and reinterpreted in the Mahayana sutras
and sastras in two aspects: (1) philosophical and (2) salvific.[2]
The first aspect or
philosophical aspect has been more develops with two new concepts by
Mahayanists. The two new concepts are: the tathagatagarbha and the buddhadhatu.
According to Mahavaipulyarathagatagarbhasutra, every sentient beings has
potential to be Buddha or Buddha-nature, the true body of dhammakaya has
existed in all sentient beings but when the defilement influenced over sentient
beings, so the people cannot see the things as they really are. And the second
aspect or the salvific aspect of the Dhammakaya has also been developed in th
ePrajnaparamitasutras. And the Pancavimsatisahasrika affirmed that before the
Buddha teach Dhamma to the followers, he radiate the light from his body. However,
salvific aspect in some Mahayana text is extended, “the Buddha is the
dhammakaya, which is eternal and can deliver suffering sentient beings by its
numerous manifestations”.[3] There was a description in the Avatamsaka
that all sentient beings can liberate by hearing doctrine and seeing
dhammakaya. In th e Samyukatagama, the minister of Asoka questions about his
immense supporting in order to spread of Buddhist teaching that King Asoka
explained his lavish supporting to build stupas as well as to preserve and
transmit of original teaching of Dhamma.
Asked by ministers why
those offerings surpass all others, he says “the Body of Tathagata is the body
of Dhamma(s), pure in nature. He (Ananda) was able to retain it, them, all; for
this reason, the offering (him) surpass (all others).[4]
The most important
thing is that Dhamma which compose the true identification of the Buddhas, not
just only the body.
The true body consists of the eighteen
exclusive attributes, the ten powers, the four kinds of intrepidity, the three
foundations of mindfulness and great compassion. All of these qualities are the
mental strength of the Buddha. There is confusing case concerning the list of
eighteen exclusive dharmas which is complicated between Sarvastivada and
Mahayana tradition. Mahayana list concerning eighteen exclusive dharmas is
different from Sarvastivada.
The ten powers
The ten powers can be found in the
Majjhimanikaya, No.12. Mahasihanada suttas. Ten wisdom powers are featured to
the Buddha. The ten powers are:
- The Buddha possessed the power to know possible or impossible conditions and the Buddha knows all factors, what is right and wrong, and cause and conditions.
- The Buddha has power to know consequence of every action, and the power to know all kinds actions of the past, present and future.
- Wisdom power of liberations, meditation, concentration and attainment and also the Buddha has power to know all those supporting factors to the path of liberation.
- The Buddha truly knows the moral faculties of all beings which is lower or higher faculties of all sentient beings.
- The Buddha truly knows the purity and inclination of all sentient beings and also knows the different aspirations of other living beings and individuals.
- The Buddha knows the actual condition of every individual and also know the acquired dispositions of all beings.
- The Buddha knows which path leads to which destination or path that leads to different destinies.
- The Buddha possessed the power that he could recollect all his former existences as well as other being’s previous existences.
- The Buddha sees with his divine eyes the death-place and rebirth of all beings.
- The Buddha has the wisdom power of destruction of impure influence.
The Buddha possessed of
those ten powers of wisdom that indicated the Buddha is fully awakened, and who
obtains leadership. There is clear declaration that only the Buddha possesses
these qualities. It is impossible for ordinary people even Arahant to have
those qualities. All of those ten powers are mental strength of the Buddha and
all mental power of the Buddha is wisdom, this is why, those ten powers is
described as great wisdom.
The Four Kinds of
Intrepidity
The four kinds of
intrepidity also have wisdom as their essence because the first intrepidity
corresponds to the first power, the second to the tenth power, the third to the
second power, and the fourth to the seventh power.[5]
The ten wisdom and the
four kinds of intrepidity have their own essence and we can compare these two
that the first intrepidity is similar to the fire power which mentioned the
Buddha has attained fully enlightenment, so that the Buddha knows possible and
impossible condition with his power. And the second intrepidity is similar to
the tenth power which described that the Buddha has destroyed all defilements.
The third intrepidity is alike to the second power which explained the people
the elements which disturb for the realization of true Dharma. And the fourth
intrepidity is the same to the seventh power which expressed the method of
liberation or the Buddha knows the paths that leads different destines.
The three foundations
of mindfulness
- When his disciples listen, accept and practice his teaching unanimously and respectfully, the tathagata experiences neither joy or satisfaction, but remains in different, in full mindfulness and awareness.
- When his disciples do not respect, do not hear, do not accept and do not practice his teaching unanimously, the tathagata does not experience displeasure or impatience, but remains indifferent, in full mindfulness and awareness.
- When some of his disciples hear, accept and practice his teaching respectfully, while others do not hear, do not accept and do not practice his teaching. The Buddha does not experience joy or displeasure but remains indifferent, in full mindfulness and awareness.[6]
The three foundation of
mindfulness indicate that The Buddha does not expose the emotion but
indifferent whether disciples agree or disagree of his teaching because he has
achieved the practice of emptiness and eliminated all defilements. And the
Buddha always has full mindfulness and awareness. These three foundations of
mindfulness also similar to the first of ten power which described as the
Buddha knows truly what is right and wrong as well as cause and condition.
The great Compassion
The great compassion is one of the most
important qualities of the Buddha, and it is the root of Bodhicitta which is
the path to achieve enlightenment. The great compassion is one of the sixth
perfections which the Bodhisattava practice in order to become fully enlightened
one to benefit of the world and all sentient beings with his great teaching.
The Buddha is described
as one who is fully accomplished in both wisdom and compassion.[7]
The compassion of the Buddha is different from ordinary people’s compassion.
There are some reasons behind why it is called great compassion. According to
Leo M. Pruden’s English Translation of the Abhidharmakasabhasya, there are
eight ways in distinction between great compassion and ordinary compassion.
Some of them are that ordinary compassion has not hatred, thus great compassion
is absence ignorance. Ordinary compassion takes the form of ordinary suffering,
but great compassion takes the form of a threefold suffering. Ordinary
compassion is kind of partial compassion which has compassion for those who are
suffering, but great compassion is turned towards all beings equally.
The development of
Dhammakaya concept in Mahayana Buddhism
The notion of Dhammakaya in Mahayana
Buddhism has been developed from the early Mahayana Buddhist schools. New ideas
and terms have been added concerning the theory of Dhammakaya such as ththata,
tathagatagarbha and buddhadhatu. And the concept of dhammakaya was altered in
various ways in Mahayana sutras. According to the text, this real nature
(ththata) is in everything including Ththagata and remains one and the same
without change at all times.[8] It does not matter the Buddha exist in this
world or not, the nature of all things exist naturally. And the nature of all
things in Astasahasrika Prajnaparamita (Asta) described as emptiness.
Bodhisattava become fully enlightened one because he truly realized the nature
of all things and dependent co-arising as emptiness. Thus everything is empty. The
Asta explains that even the Buddha is empty, comes from nowhere and goes
nowhere because all dhammas are empty.[9] So we
can note that if we realize the true nature of dhamma, there is nothing exists,
everything is emptiness. This is why Astasahasrika Prajnaparamita (Asta)
affirmed that all Dharmas are characterized by emptiness which does not have
creator, origin, and birth.
Avatamsaka states that
all sentient being can get the benefits of dhammakaya without any
discrimination, even unbelievers of the Buddha can benefit of dhammakaya, just
light sunlight all living beings can benefit of sunlight without
discrimination. The sutra states:
Although
blind people do not see the sunlight of the wisdom of the Tathagata, yet they
benefit by it.[10]
All sentient beings can
benefit the light of wisdom that the Buddha possesses if they come and acquire
the light of true dhamma of the Buddha. if you see the light of true dhamma of
the Buddha will benefit the pure dhamma, the light of true wisdom will even
eliminate the suffering, and give happiness, and finally attain enlightenment.
The notion of
Dhammakaya in Mahaparinirvanasutra
The Dhammakaya is
eternity, happiness, self, and purity.[11]
Mahaparinirvanasutra in
Mahayana Buddhism affirmed the eternity of the Buddha in two ways, they are:
the Buddha is dhammakaya which described in five Mahayana sutras that all
Buddhas bodies are only one Dhammakaya. And the second one is the concept of
nirvana which explains the distinction between nirvana attained by sravakas and
pratyekabuddha. And Mahaparinirvanasutra in Mahayana version own four
attributes which are: eternity, happiness, self, and purity.
Non-duality
of Dhammakaya
Tathata, the real
nature of all dharmas, is neither existent nor non-existent.[12]
Dhammakaya is the
reality of the universe which is completely free from duality. It is said in
Avatamsaka that the Body of dhamma is neither reality nor illusion. It is not
past because Dhammakaya eliminated all kinds of worldly existences, it is also
not future because Dhammakaya will not be arising again. This is why Dhammakaya
is non-dual and it is pure and equal. Lankavatarasutra explained dhammakaya as
buddhadhatu and discussed that the body of dhamma cannot be described or
expressed in words. For instance, cause and effect, or created and uncreated,
the cause is that it is non- dual.
Conclusion
All sentient being possesses Buddha-nature
or everyone has potential to be Buddha. Bodhisattava practice six perfections
till he attained fully enlightenment. The Buddha possessed three bodies; Buddha
as the embodiment of enlightenment with wisdom, compassion, and perfect
freedom. And the body of dhammakaya is, in fact, one of them. As we have
studied the notion of dhammakaya, the concept of dhammakaya has fully developed
in many Mahayana sutras which were in two aspects; philosophical and salvific.
The first one is that dhammakaya is described as true nature of all things or
suchness and non-dual. At the stage of Buddhahood, it is called Dhammakaya and
at the stage of sentient beings, it is called buddhadhatu. The second one
indicated the Buddha has salvific power to liberate all sentient beings. He
could help to all sentient being for the liberation of all sufferings by
guiding true dhamma. And Avatamsaka described that by seeing of dhammakaya, all
sentient beings can liberate, all sentient beings can attain enlightenment, and
all beings can become Dhammakaya.
Bibliography
Guang
Xing, 2005. The Concept of the Buddha: Its evolution from early Buddhism to the
trikaya theory. RoutledgeCurzon Critical Stuies in Buddhism. London and New
York: RoutledgeCurzon.
Daisetz
Teitaro Suzuki, 2000. Outlines of Mahayana Buddhism. New Delhi: Munshiram Manoharlal Publishers Pvt.Ltd.
Makransky,
John. 1997. Buddhahood Embodied: Sources of Controversy in India and Tibet. New
York: State University of New York Press.
Gokhale,
Balkrishna Govind, 1994. New Light on Early Buddhism. London: Sangam Books
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Harrison, Paul,
1992. ‘Is the Dhammakaya the Real Phantom Body of the Buddha?’ The
Journal of the International Association of Buddhist Studies, Vol.15, No.1,
52-53.
Habito, Ruben
L.F. The Trikaya Doctrine in Buddhism, Buddhist-Christian Studies, 1986,
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[1]
Habito, Ruben L.F. The Trikaya Doctrine in Buddhism, Buddhist-Christian
Studies, 1986, Vol.6, P.54
[2] Guang Xing, “The Development of the
Concept of the Buddha”, in Budhdist and Pali Studies in Honour of the Venerable
Professor K Anuruddha, edited Ven.K
Dhammajoti and Y Karunadasa (Hong Kong:
Centre of Buddhist Studies, The University of Hong Kong, 2009 ) , 398.
[3] Guang Xing, The Development of the Concept
of the Buddha,399
[4] Harrison, Paul, ‘Is the
Dhammakaya the Real Phantom Body of the Buddha?’ (The Journal of the
International Association of Buddhist Studies, Vol.15, No.1, 1992), 52-53.
[5] Guang Xing, The Concept of the Buddha: its evolution
from early Buddhism to trikaya theory, (London and New York:
RoutledgeCurzon Critical Buddhist Studies
in Buddhism, 2005), 39.
[7]
Gong Xing, The Concept of the Buddha, 40
[8] Guang Xing, The Concept of the Buddha,
76
[9]
Guang Xing, The Concept of the Buddha, 78
[10] Guang Xing, The Concept of the Buddha,
85
[11]
Guang Xing, The Concept of the Buddha, 92
[12]
Guang Xing, The Concept of the Buddha, 94
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