What is the Dharmakāya in the context of Mahāyāna Buddhism?

The Dharmakāya is one of the three bodies, or *trikāya*, of a Buddha in Mahāyāna Buddhism. It represents the unmanifested, inconceivable aspect of a Buddha, from which Buddhas arise and to which they return. This body is considered the ultimate reality or truth body.

How does the Dharmakāya relate to the Nirmāṇakāya?

The Dharmakāya is the unmanifested aspect from which Buddhas emerge. When a Buddha manifests in a physical, perceptible body to guide sentient beings, this is known as the Nirmāṇakāya, or "transformation body." The Dharmakāya is the source from which these transformation bodies arise.

What alternative interpretation of the Dharmakāya is presented by the Dhammakaya tradition and the Tathāgatagarbha sūtras?

The Dhammakaya tradition of Thailand and the ancient Indian Tathāgatagarbha sūtras view the Dharmakāya as the *ātman*, or true self, of the Buddha that resides within all beings. This perspective suggests an inherent, eternal Buddha-nature present in everyone.

When and where was the Trikaya doctrine possibly first expounded?

The Trikaya doctrine, which outlines the three bodies of a Buddha, was possibly first expounded in the *Aṣṭasāhasrikā Prajñāpāramitā*, a text composed around the 1st century BCE.

Which Buddhist school systematized the Trikaya doctrine, and around when?

The Yogācāra school systematized the prevalent ideas on the nature of the Buddha into the Trikaya doctrine around 300 CE. This systematization helped to clarify the different aspects of Buddhahood.

What are the three aspects of Buddhahood according to the Trikaya doctrine?

According to the Trikaya doctrine, Buddhahood has three aspects: the Nirmāṇakāya (transformation body), the Sambhogakāya (enjoyment-body), and the Dharmakāya (dharma-body or truth-body). These represent different manifestations and levels of a Buddha's being.

What three great qualities does Tulku Thondup attribute to the Dharmakāya?

Tulku Thondup states that the Dharmakāya possesses three great qualities: great purity (also known as the "great abandonment"), great realization, and great mind. These qualities describe the profound nature and capacity of the Dharmakāya.

How did Gautama Buddha describe himself in relation to the Dharmakāya in the Pāli Canon?

In the Pāli Canon, Gautama Buddha told Vasettha that the Tathāgata (the Buddha) is the *dharmakāya*, meaning the "truth-body" or "embodiment of truth." He also described himself as *dharmabhūta*, meaning "truth-become."

What does the Digha Nikaya quote suggest about the Tathāgata's identity?

The Digha Nikaya quote suggests that the Tathāgata is identified as the "Body of Dhamma," the "Body of Brahma," or "Become Dhamma," and "Become Brahma." This equates the Tathāgata with ultimate truth and reality.

How did the Mahāsāṅghika school interpret the Buddha's nature in relation to the Dharmakāya?

The Mahāsāṅghika school viewed the Buddha as having two aspects: the true Buddha, who is omniscient and omnipotent, and the manifested forms used for liberation. They equated the essential, real Buddha with the Dharmakāya, while the historical Gautama Buddha was seen as a *nirmāṇakāya* (transformation body).

What was the Sarvāstivādins' perspective on taking refuge in the Buddha?

The Sarvāstivādins believed that the Buddha's physical body (*rūpakāya*), being impure and composed of defiled *dharmas*, was not a suitable object for taking refuge. Instead, they taught that taking refuge in the Buddha meant taking refuge in the Dharmakāya, which represents the Buddha's fully accomplished qualities and enlightenment.

According to the Mahāvibhāṣā, what constitutes the true source of refuge when taking refuge in the Buddha?

The Mahāvibhāṣā states that the true source of refuge is not the physical body of the Tathāgata, but rather the Buddha's fully accomplished qualities, which include *bodhi* (enlightenment) and the Dharmakāya. These are considered the aspects that offer ultimate protection and guidance.

How is the Dharmakāya interpreted within the Pāli Canon of Theravāda Buddhism?

In the Pāli Canon of Theravāda Buddhism, the *Dhammakāya* is primarily interpreted as a figurative term representing the "body" or the entirety of the Buddha's teachings. It is not typically imbued with a metaphysical or unrealistic connotation in this context.

What argument does Jantrasrisalai make regarding the early usage of the term 'Dhammakāya'?

Jantrasrisalai argues that in early Buddhist usage, *dhammakāya* was closely linked to the process of enlightenment and was not exclusive to the Buddha, being associated with noble ones of all types. The interpretation of *dhammakāya* as solely the teachings is considered a later development.

How did Buddhaghoṣa and Dhammapāla interpret the Dharmakāya in their commentaries?

Both Buddhaghoṣa and Dhammapāla described the Dharmakāya as the nine supramundane states (*navalokuttaradhamma*). However, Buddhaghoṣa focused on the teachings of these states, while Dhammapāla interpreted the Dharmakāya as the spiritual attainments of the Buddha.

What distinction does a post-canonical Sri Lankan text make regarding the Buddha's bodies?

A post-canonical Sri Lankan text, the Saddharmaratnākaraya, distinguishes four *kāyas*: the *rūpakāya* (physical body), the *dharmakāya* (truth body), the *nimittakāya* (sign body), and the *śūnyakāya* (emptiness body). This expands upon the traditional Trikaya concept.

What is Maryla Falk's theory about the Dharmakāya in the earliest forms of Buddhism?

Maryla Falk proposed that early Buddhism featured a yogic path involving a *manomayakāya* or *dharmakāya*, linked to the attainment of *jhānas* (meditative states), and an *amatakāya*, representing the attainment of insight. In this view, these *kāyas* referred to a general path and its fruit, not solely to the Buddha.

How is the Dharmakāya understood in the Dhammakaya tradition of Thai Theravada Buddhism?

In the Dhammakaya tradition, the Dharmakāya is taught as the eternal Buddha residing within all beings. It is equated with *nibbāna* (Nirvana) and considered the true self, a concept that contrasts with the doctrine of *anattā* (non-self) and bears resemblance to Mahāyāna *buddha-nature* teachings.

What are the three ways the concept of Dharmakāya is viewed in the Prajnaparamita sutras?

In the Prajnaparamita sutras, the Dharmakāya is understood in three ways: first, as the collection of teachings, particularly the Prajnaparamita itself; second, as the collection of pure mental *dharmas* that cognize emptiness; and third, as emptiness itself, representing the true nature of reality. These interpretations contrast with the Buddha's physical body.

How does the Lotus Sutra describe the Buddha's existence in relation to the Dharmakāya?

In the Lotus Sutra, specifically in Chapter 16, the Buddha explains that he has always existed and will continue to exist to guide beings toward salvation. This implies an eternal aspect of the Buddha, which can be related to the Dharmakāya.

What is the Dharmakāya described as in the Tathāgatagarbha sutric tradition?

Within the Tathāgatagarbha sutric tradition, the Dharmakāya is taught as the transcendental, blissful, eternal, and pure Self of the Buddha. Sutras like the Lankavatara and Srimala use these terms to describe the Buddha-nature and the Dharmakāya.

What is the Tibetan term for Dharmakāya, and what does it mean?

The Tibetan term for Dharmakāya is *chos sku* (phonetically *chö-ku*), which translates to "ultimate body." It is composed of *chos* (meaning religion or dharma) and *sku* (meaning body, form, or image).

How do Gyurme Dorje and Thupten Jinpa define the Buddha-body of Reality (Dharmakāya)?

Gyurme Dorje and Thupten Jinpa define the Buddha-body of Reality (*chos-sku*) as the ultimate nature or essence of the enlightened mind. This essence is described as uncreated, free from conceptual elaboration, empty of inherent existence, naturally radiant, beyond duality, and spacious like the sky. They also note that the intermediate state of death is an optimal time for realizing this body.

According to the Dalai Lama, what is the realm of the Dharmakāya?

The Dalai Lama defines the realm of the Dharmakāya as the space of emptiness where all phenomena, both pure and impure, dissolve. He clarifies that this concept is distinct from the Hindu concept of Brahman because Buddhism adheres to the doctrine of emptiness (*śūnyatā*).

How does Jamgon Kongtrul describe the relationship between the four kāyas and appearances in the Rime movement?

Jamgon Kongtrul, a proponent of the Rime movement, explained that when one rests in a state where appearances arise without clinging, the Dharmakāya represents the emptiness of their nature, the Sambhogakāya represents their clarity, the Nirmāṇakāya represents the union of emptiness and clarity, and the natural *kaya* represents their inseparability.

What symbolic representations are associated with the Dharmakāya in early Buddhist traditions?

In early Buddhist traditions, depictions of the Buddha were not always iconic but sometimes represented absence or empty space, such as through petrosomatoglyphs (images carved in rock depicting body parts). This suggests an early connection between the Buddha's form and the concept of emptiness.

How is the Dharmakāya symbolized in Nyingma iconography?

In Nyingma iconography, the Dharmakāya is symbolized by the naked, sky-colored (light blue) figures of Samantabhadra and Samantabhadrī, who are depicted in union. This imagery connects the Dharmakāya to the vastness and purity of space.

What does the color blue represent iconographically in relation to the Dharmakāya?

The color blue is used iconographically as a polysemic representation of the Dharmakāya, symbolizing the "pure light" of space (*ākāśa*). This connects the concept of the Dharmakāya to the boundless and all-pervading nature of the sky.

What is the significance of the mirror (*melong*) in Dharmakāya iconography?

The mirror (*melong*) is an important iconographic symbol for the Dharmakāya, representing the Truth Body. It signifies purity, as a mirror is free from pollution, and wisdom, as it reflects all phenomena impartially without distinction.

How did the Pāli Canon's interpretation of Dharmakāya differ from later Mahāyāna interpretations?

The Pāli Canon primarily viewed Dharmakāya figuratively as the Buddha's teachings, without strong metaphysical connotations. In contrast, Mahāyāna traditions, particularly through the Trikaya doctrine, developed more complex metaphysical interpretations, seeing it as the ultimate, unmanifested reality or essence of Buddhahood, and in some traditions, as the true self within all beings.

What is the relationship between Dharmakāya and emptiness (śūnyatā) in Mahāyāna thought?

In Mahāyāna Buddhism, particularly within the Prajnaparamita sutras, the Dharmakāya is often equated with emptiness (*śūnyatā*) itself, representing the ultimate nature of all phenomena. This understanding contrasts the Dharmakāya with the impermanent, conditioned nature of the physical world.

According to the Dalai Lama, why is the Dharmakāya distinct from the Hindu concept of Brahman?

The Dalai Lama distinguishes the Dharmakāya from the Hindu concept of Brahman because Buddhism, in its understanding of the Dharmakāya as the realm of emptiness, adheres to the doctrine of *śūnyatā* (emptiness). This emphasizes the lack of an inherent, unchanging self or essence, which is central to Buddhist philosophy.

What does the term 'Dharmakāya' mean in Sanskrit?

In Sanskrit, 'Dharmakāya' translates to 'truth body' or 'reality body.' It signifies the ultimate, unmanifested aspect of a Buddha, embodying the truth or reality of enlightenment.

What is the significance of the 'sky-blue' color associated with Samantabhadra in relation to the Dharmakāya?

The sky-blue color associated with Samantabhadra, who symbolizes the Dharmakāya in Nyingma iconography, represents the pure light of space (*ākāśa*). This imagery connects the Dharmakāya to the boundless, all-pervading, and empty nature of the sky, serving as a metaphor for ultimate reality.

How does the concept of Dharmakāya relate to the idea of the 'true self' in certain Buddhist traditions?

In traditions like the Thai Dhammakaya tradition and those influenced by Tathāgatagarbha sūtras, the Dharmakāya is identified with the eternal Buddha within all beings, considered the true self (*ātman*). This contrasts with the more common Buddhist doctrine of *anattā* (non-self) and suggests an inherent, luminous nature within all sentient beings.

What role does the Dharmakāya play in the Trikaya doctrine?

Within the Trikaya doctrine, the Dharmakāya serves as the foundational and ultimate body of a Buddha. It is the unmanifested, essential reality from which the Sambhogakāya (body of enjoyment) and Nirmāṇakāya (transformation body) arise and operate.

What is the connection between the Dharmakāya and the process of enlightenment?

According to some interpretations, such as Jantrasrisalai's analysis of early Buddhist usage, the Dharmakāya is intrinsically linked to the process of enlightenment. It is seen not just as a state of Buddhahood but as something attainable and related to the spiritual progress of noble ones.

How do the Prajnaparamita sutras contrast the Dharmakāya with the Buddha's physical body?

The Prajnaparamita sutras contrast the Dharmakāya with the Buddha's physical body by defining the Dharmakāya as the collection of teachings, pure mental dharmas, or emptiness itself. This ultimate reality is presented as distinct from the physical form that experienced birth, death, and is preserved in stupas.

What is the significance of the intermediate state of death in Tibetan Buddhism concerning the Dharmakāya?

In Tibetan Buddhism, the intermediate state experienced at the time of death (*chi-kha'i bar-do*) is considered an optimal period for the realization of the Buddha-body of Reality, the Dharmakāya. This suggests that the dissolution of ordinary consciousness during death provides a unique opportunity for profound spiritual insight.

What does the term 'chos sku' mean in Tibetan Buddhism?

The Tibetan term 'chos sku,' which glosses the Sanskrit 'Dharmakāya,' translates to 'ultimate body.' It is composed of 'chos' (dharma or religion) and 'sku' (body or form), signifying the highest and most essential aspect of enlightened being.

How is the Dharmakāya described in terms of its nature in Tibetan Buddhism?

In Tibetan Buddhism, the Dharmakāya is described as the ultimate nature or essence of the enlightened mind. It is characterized as uncreated, free from conceptual elaboration, empty of inherent existence, naturally radiant, beyond duality, and as spacious as the sky.

What is the role of the Dharmakāya in the context of the 'three bodies' (Trikaya) of a Buddha?

The Dharmakāya is the first and most fundamental of the three bodies (Trikaya) of a Buddha. It represents the ultimate reality, truth, or essence of Buddhahood, from which the other two bodies—the Sambhogakāya (enjoyment body) and the Nirmāṇakāya (transformation body)—emanate.

What does the term 'dharma-body' signify in Buddhist philosophy?

The term 'dharma-body' (Dharmakāya) signifies the ultimate, unmanifested essence of a Buddha, representing the truth or reality of enlightenment. It is considered the source from which Buddhas arise and to which they return, embodying the absolute nature of existence.

How does the Dharmakāya relate to the concept of 'emptiness' in Mahāyāna Buddhism?

In Mahāyāna Buddhism, the Dharmakāya is often equated with emptiness (*śūnyatā*), representing the fundamental nature of all phenomena. This understanding highlights the lack of inherent existence and the ultimate reality that underlies all appearances.

What are the three primary interpretations of Dharmakāya found in the Prajnaparamita sutras?

The Prajnaparamita sutras present three interpretations of the Dharmakāya: 1) the body of teachings, especially the Prajnaparamita itself; 2) the collection of pure mental factors (*dharmas*) that cognize emptiness; and 3) emptiness (*śūnyatā*) as the true nature of things. These interpretations emphasize the Dharmakāya's connection to wisdom and ultimate reality.

What is the significance of the 'great abandonment' in relation to the Dharmakāya's qualities?

The 'great abandonment,' also referred to as 'great purity' (*spang pa chen po*), is one of the three great qualities attributed to the Dharmakāya by Tulku Thondup. It signifies the complete shedding of all obscurations and defilements, reflecting the ultimate purity of the enlightened state.

How is the Dharmakāya viewed in the Sarvāstivāda tradition regarding taking refuge?

The Sarvāstivāda tradition considered the Buddha's physical body (*rūpakāya*) impure and unsuitable for taking refuge. They taught that true refuge was found in the Dharmakāya, representing the Buddha's inherent qualities and enlightenment, rather than his physical form.

What is the symbolic meaning of the mirror in relation to the Dharmakāya?

The mirror is a symbol for the Dharmakāya, representing its purity and wisdom. Its clarity signifies freedom from defilement, while its ability to reflect all phenomena without bias represents the wisdom aspect of the enlightened mind.

How does the Dharmakāya differ from the Sambhogakāya and Nirmāṇakāya?

The Dharmakāya is the unmanifested, ultimate reality; the Sambhogakāya is the 'enjoyment body' appearing to advanced bodhisattvas in pure realms; and the Nirmāṇakāya is the 'transformation body' that appears in the physical world to teach sentient beings. They represent different levels of manifestation and perception of a Buddha's being.

What connection exists between the Dharmakāya and the concept of the 'true self' in some Buddhist traditions?

Certain traditions, like the Thai Dhammakaya tradition, equate the Dharmakāya with the eternal Buddha within all beings, identifying it as the 'true self' (*ātman*). This perspective suggests an inherent, unchanging essence, which differs from the mainstream Buddhist doctrine of 'non-self' (*anattā*).

What is the significance of the term 'truth body' when referring to the Dharmakāya?

The Dharmakāya is referred to as the 'truth body' because it represents the ultimate reality and the fundamental nature of enlightenment. It is the unmanifested aspect of a Buddha that embodies the absolute truth, distinct from physical or experiential manifestations.

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The Dharmakāya: Ultimate Reality

The Unmanifested Aspect

The dharmakāya (Sanskrit: "truth body" or "reality body") is one of the three bodies (trikāya) of a Buddha in Mahayana Buddhism. It represents the unmanifested, inconceivable (acintya) aspect of Buddhahood, from which Buddhas arise and to which they return. It is the embodiment of truth itself.

Beyond Manifestation

When a Buddha manifests a physical form perceptible to sentient beings, this is termed the nirmāṇakāya ("transformation body"). The dharmakāya, in contrast, is the fundamental, unconditioned reality from which all manifestations emerge. It is the essence of enlightenment.

Connection to True Self

Certain traditions, such as the Dhammakāya tradition in Thailand and the Tathāgatagarbha sūtras, interpret the dharmakāya as the eternal true self (ātman) of the Buddha, present within all beings. This perspective aligns with concepts of inherent potential for enlightenment.

Origins and Development

Early Buddhist Texts

In the Pāli Canon, Gautama Buddha is described as dhammakāya, signifying the "truth-body" or "embodiment of truth." This suggests an early conceptualization of the Buddha's essence as inseparable from the truth he realized.

Systematization in Mahayana

The trikāya doctrine, which includes the dharmakāya, was likely first expounded in the Āryasatasāhasrikā Prajñāpāramitā around the 1st century BCE. By approximately 300 CE, the Yogācāra school systematized these ideas, defining the three bodies of a Buddha.

The Trikāya Doctrine

Three Bodies of Buddhahood

The trikāya doctrine posits three aspects or "bodies" of a Buddha:

Nirmāṇakāya: The "transformation body," the physical manifestation perceptible to ordinary beings.
Sambhogakāya: The "enjoyment body," a celestial form experienced by advanced bodhisattvas.
Dharmakāya: The "truth body," the unmanifested, ultimate reality, beyond form and conception.

Essential Qualities

The Three Great Qualities

According to Tulku Thondup, the dharmakāya is characterized by three supreme qualities:

Great Purity (Wylie: spang pa chen po): Signifying the complete abandonment of all obscurations.
Great Realization (Wylie: rtogs pa chen po): Representing profound and comprehensive understanding.
Great Mind (Wylie: sems pa chen po): Denoting the boundless and all-pervading nature of enlightened awareness.

Interpretations Across Traditions

Mahāsāṃghika and Sarvāstivāda

Mahāsāṃghika traditions viewed the historical Buddha as a nirmāṇakāya, with the essential Buddha identified with the dharmakāya. Sarvāstivādins considered the physical body impure, advocating refuge in the Buddha's qualities and the dharmakāya.

Theravāda Perspective

In Theravāda Buddhism, dhammakāya is often interpreted figuratively as the "body of teachings" or the sum of the Buddha's doctrines. While commentaries offer varied interpretations, the Buddha is generally seen as an enlightened human, subject to limitations, within this tradition.

Mahāyāna Views

Mahāyāna schools offer diverse interpretations:

Prajñāpāramitā: Views dharmakāya as the teachings, pure mental states cognizing emptiness, or emptiness itself.
Tathāgatagarbha: Identifies dharmakāya with the eternal, blissful, true self of the Buddha, akin to Buddha-nature.
Lotus Sutra: Emphasizes the Buddha's eternal existence and unwavering presence for salvation.

Tibetan Buddhism and Rime

In Tibetan Buddhism, chos sku (dharmakāya) is the "ultimate body," described as uncreated, beyond conceptualization, empty of inherent existence, and radiant like the sky. The Rime movement integrates this with the understanding of appearances as empty yet luminous, inseparable from the enlightened mind.

Symbolic Representations

Emptiness and Space

Early Buddhist traditions depicted the Buddha's presence through symbols of absence or empty space. The dharmakāya is metaphorically linked to the sky and space, representing boundlessness, clarity, and the fundamental nature of reality—emptiness (śūnyatā) that is simultaneously fullness.

Sky-Blue and Purity

In Nyingma iconography, the dharmakāya is symbolized by the sky-blue, naked figures of Samantabhadra and Samantabhadrī, representing the pure, unadorned essence of enlightened awareness, akin to the clarity of the sky.

The Mirror Metaphor

The mirror is a significant icon for the dharmakāya. It symbolizes purity (being free from defilement) and wisdom (reflecting all phenomena impartially and without distinction), mirroring the nature of enlightened perception.

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References

For further discussion of 'KÄmamudrÄ' (English: "love-seal") refer: mudra, Mahamudra and Yab-Yum.

Wylie: kun tu bzang po'i dgongs pa zang thal du bstan pa; English: Direct Revelation of Samantabhadra's Mind.

A full list of references for this article are available at the Dharmakāya Wikipedia page

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This is not a substitute for scholarly research or expert consultation. Readers are encouraged to consult primary texts, peer-reviewed academic sources, and engage with qualified scholars for a comprehensive understanding of Buddhist philosophy and doctrine.

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The Dharmakāya: Essence of Buddhahood

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The Dharmakāya: Ultimate Reality ☸

💎 The Unmanifested Aspect

✨ Beyond Manifestation

💡 Connection to True Self

Origins and Development 📜

📜 Early Buddhist Texts

🏛️ Systematization in Mahayana

The Trikāya Doctrine ⚖️

👤 Three Bodies of Buddhahood

Essential Qualities ⭐

🌟 The Three Great Qualities

Interpretations Across Traditions 📚

🗣️ Mahāsāṃghika and Sarvāstivāda

🌿 Theravāda Perspective

🌸 Mahāyāna Views

🏔️ Tibetan Buddhism and Rime

Symbolic Representations 🎨

🌌 Emptiness and Space

🔵 Sky-Blue and Purity

🪞 The Mirror Metaphor

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Dive in with Flashcard Learning!

The Dharmakāya: Ultimate Reality

The Unmanifested Aspect

Beyond Manifestation

Connection to True Self

Origins and Development

Early Buddhist Texts

Systematization in Mahayana

The Trikāya Doctrine

Three Bodies of Buddhahood

Essential Qualities

The Three Great Qualities

Interpretations Across Traditions

Mahāsāṃghika and Sarvāstivāda

Theravāda Perspective

Mahāyāna Views

Tibetan Buddhism and Rime

Symbolic Representations

Emptiness and Space

Sky-Blue and Purity

The Mirror Metaphor

Teacher's Corner

True or False?

Test Your Knowledge!

Gamer's Corner

Discover other topics to study!

References

Feedback & Support

Academic Disclaimer

Important Notice