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In Mahāyāna Buddhism, the Nirmāṇakāya is the unmanifested aspect from which Buddhas emerge.
Answer: False
The Nirmāṇakāya is the manifested 'transformation body' that appears in the world. The unmanifested aspect from which Buddhas emerge is the Dharmakāya.
The Trikaya doctrine was likely first expounded in the *Mahāyānasūtrālaṃkāra*, a text composed around 300 CE.
Answer: False
While the *Mahāyānasūtrālaṃkāra* is a significant text, the Trikaya doctrine is generally considered to have been first expounded earlier, possibly in the *Aṣṭasāhasrikā Prajñāpāramitā* around the 1st century BCE, with later systematization by schools like Yogācāra around 300 CE.
The Yogācāra school is credited with systematizing the prevalent ideas on the Buddha's nature into the Trikaya doctrine around 300 CE.
Answer: True
The Yogācāra school played a crucial role in systematizing the various concepts concerning the Buddha's nature into the formal Trikaya doctrine around the 3rd century CE.
According to the Trikaya doctrine, the three aspects of Buddhahood are the Dharmakāya, the Ātmakāya, and the Nirmāṇakāya.
Answer: False
The standard Trikaya doctrine comprises the Dharmakāya (truth body), Sambhogakāya (enjoyment body), and Nirmāṇakāya (transformation body). Ātmakāya is not a recognized component of this doctrine.
Which of the following is NOT one of the three bodies (*trikāya*) of a Buddha according to the doctrine?
Answer: Ātmakāya (self body)
The standard Trikaya doctrine consists of the Dharmakāya, Sambhogakāya, and Nirmāṇakāya. Ātmakāya is not one of these three recognized bodies.
Around what century was the Trikaya doctrine possibly first expounded, according to the source?
Answer: 1st century BCE
The Trikaya doctrine is believed to have been first expounded around the 1st century BCE, potentially in texts such as the *Aṣṭasāhasrikā Prajñāpāramitā*.
Which Buddhist school is credited with systematizing the Trikaya doctrine around 300 CE?
Answer: Yogācāra
The Yogācāra school is recognized for its role in systematizing the Trikaya doctrine around 300 CE, consolidating earlier ideas into a more structured framework.
How does the Dharmakāya differ from the Nirmāṇakāya?
Answer: Dharmakāya is the unmanifested essence; Nirmāṇakāya is the transformation body appearing in the world.
The Dharmakāya represents the unmanifested, ultimate essence, while the Nirmāṇakāya is the transformation body that manifests in the physical world to guide beings.
The Dharmakāya is considered the unmanifested, ultimate reality or truth body of a Buddha in Mahāyāna Buddhism.
Answer: True
The Dharmakāya represents the unmanifested, ultimate reality or truth body of a Buddha within the Mahāyāna Buddhist framework.
What is the Dharmakāya primarily understood as in Mahāyāna Buddhism?
Answer: The unmanifested, inconceivable aspect representing ultimate reality or the truth body.
In Mahāyāna Buddhism, the Dharmakāya is understood as the unmanifested, inconceivable aspect of Buddhahood, representing ultimate reality or the truth body.
Which of the following best describes the Dharmakāya in the context of the Trikaya doctrine?
Answer: The ultimate, unmanifested essence from which other bodies arise.
Within the Trikaya doctrine, the Dharmakāya is best described as the ultimate, unmanifested essence, serving as the source from which the Sambhogakāya and Nirmāṇakāya arise.
What does the term 'dharma-body' signify in Buddhist philosophy?
Answer: The ultimate, unmanifested essence embodying enlightenment's truth.
In Buddhist philosophy, the 'dharma-body' (Dharmakāya) signifies the ultimate, unmanifested essence of Buddhahood, embodying the truth and reality of enlightenment.
The Dhammakaya tradition and the Tathāgatagarbha sūtras interpret the Dharmakāya as the *ātman*, or true self, residing within all beings.
Answer: True
This interpretation, prevalent in the Dhammakaya tradition and Tathāgatagarbha sūtras, posits the Dharmakāya as an inherent, eternal 'true self' (*ātman*) present within all sentient beings.
In the Thai Dhammakaya tradition, the Dharmakaya is equated with *nibbāna* and considered the true self within all beings.
Answer: True
The Thai Dhammakaya tradition posits that the Dharmakāya is synonymous with *nibbāna* (Nirvana) and represents the inherent, eternal 'true self' (*ātman*) present within all individuals.
The Tathāgatagarbha sutric tradition describes the Dharmakāya as transient and impure.
Answer: False
Conversely, the Tathāgatagarbha sutric tradition characterizes the Dharmakāya as transcendental, blissful, eternal, and pure, emphasizing an inherent Buddha-nature.
According to the Dhammakaya tradition and Tathāgatagarbha sūtras, what does the Dharmakāya represent?
Answer: The true self (*ātman*) of the Buddha inherent within all beings.
In the Dhammakaya tradition and Tathāgatagarbha sūtras, the Dharmakāya is interpreted as the inherent 'true self' (*ātman*) of the Buddha, present within all beings.
The Tathāgatagarbha sutric tradition describes the Dharmakāya using terms such as:
Answer: Transcendental, blissful, eternal, and pure.
The Tathāgatagarbha sutric tradition characterizes the Dharmakāya with terms such as transcendental, blissful, eternal, and pure, emphasizing its inherent and perfect nature.
In the Pāli Canon, Gautama Buddha identified himself as the Nirmāṇakāya, the physical manifestation.
Answer: False
Within the Pāli Canon, Gautama Buddha identified himself as the Dharmakāya, or 'truth-body,' and as *dharmabhūta* ('truth-become'), rather than solely as the Nirmāṇakāya.
The Dīgha Nikāya equates the Tathāgata with concepts like the 'Body of Dhamma' and 'Become Brahma.'
Answer: True
The Dīgha Nikāya contains passages that equate the Tathāgata with the 'Body of Dhamma' (*dhammakāya*) and 'Become Brahma' (*brahmabhūta*), suggesting an identification with ultimate reality.
The Mahāsāṃghika school viewed the historical Gautama Buddha as the essential, real Buddha equated with the Dharmakāya.
Answer: False
The Mahāsāṃghika school distinguished between the essential, omniscient Buddha (equated with Dharmakāya) and the manifested historical Buddha, whom they considered a Nirmāṇakāya.
The Sarvāstivādins believed that taking refuge in the Buddha meant taking refuge in his physical body (*rūpakāya*).
Answer: False
The Sarvāstivādins contended that refuge should be taken in the Dharmakāya, representing the Buddha's enlightened qualities, rather than the physical *rūpakāya*, which they considered impure.
According to the Mahāvibhāṣā, the true source of refuge in the Buddha is his physical form.
Answer: False
The Mahāvibhāṣā asserts that the true object of refuge is not the Buddha's physical form (*rūpakāya*) but rather his fully accomplished qualities and enlightenment, embodied in the Dharmakāya.
In Theravāda Buddhism's Pāli Canon, the Dhammakāya is primarily interpreted as a figurative term for the Buddha's teachings.
Answer: True
Within the Pāli Canon, the term *Dhammakāya* is predominantly understood as a metaphorical representation of the entirety of the Buddha's teachings, rather than a metaphysical body.
Jantrasrisalai argues that the interpretation of *dhammakāya* solely as the teachings is the earliest usage.
Answer: False
Jantrasrisalai posits that the interpretation of *dhammakāya* as exclusively the teachings represents a later development, arguing that earlier usage was more broadly linked to enlightenment attainment.
Buddhaghoṣa interpreted the Dharmakāya as the spiritual attainments of the Buddha, while Dhammapāla focused on the teachings.
Answer: False
The historical accounts indicate that Buddhaghoṣa focused on the teachings associated with the Dharmakāya, while Dhammapāla interpreted it as the spiritual attainments of the Buddha.
Maryla Falk proposed that early Buddhism featured a *dharmakāya* linked to insight attainment (*amṛtakāya*).
Answer: False
Maryla Falk's theory suggested that early Buddhist concepts of *kāyas* were related to stages of the path and attainment, such as *jhāna* and insight (*amṛtakāya*), rather than exclusively to the Buddha's nature as understood in later doctrines.
The Pāli Canon's interpretation of Dharmakāya aligns closely with Mahāyāna's metaphysical view of it as the ultimate, unmanifested reality.
Answer: False
The Pāli Canon's interpretation of Dharmakāya as primarily the Buddha's teachings differs significantly from the Mahāyāna metaphysical view of it as ultimate, unmanifested reality.
How did Gautama Buddha describe himself in relation to the Dharmakāya in the Pāli Canon, according to Vasettha's account?
Answer: As the Dharmakāya, the truth-body or embodiment of truth.
According to Vasettha's account in the Pāli Canon, Gautama Buddha identified himself as the Dharmakāya, the 'truth-body,' and also as *dharmabhūta* ('truth-become').
The Mahāsāṃghika school identified the essential, real Buddha with which kāya?
Answer: Dharmakāya
The Mahāsāṃghika school identified the essential, real Buddha with the Dharmakāya, distinguishing it from the Nirmāṇakāya which represented the historical manifestation.
Why did the Sarvāstivādins consider the Buddha's physical body (*rūpakāya*) unsuitable for taking refuge?
Answer: It was composed of impure *dharmas* and subject to defilement.
The Sarvāstivādins deemed the physical *rūpakāya* unsuitable for refuge because they considered it impure, being composed of conditioned *dharmas* subject to defilement, unlike the pure Dharmakāya.
According to the Mahāvibhāṣā, what constitutes the true object of refuge when taking refuge in the Buddha?
Answer: The Buddha's fully accomplished qualities and enlightenment (Dharmakāya).
The Mahāvibhāṣā posits that the true object of refuge is the Buddha's fully accomplished qualities and enlightenment, embodied in the Dharmakāya, rather than his physical form.
How is the *Dhammakāya* primarily interpreted in the Pāli Canon of Theravāda Buddhism?
Answer: As a figurative term for the entirety of the Buddha's teachings.
In the Pāli Canon of Theravāda Buddhism, the *Dhammakāya* is primarily understood as a figurative term representing the totality of the Buddha's teachings.
Jantrasrisalai's argument suggests that the interpretation of *dhammakāya* as solely the teachings is:
Answer: A later development in Buddhist interpretation.
Jantrasrisalai argues that the interpretation of *dhammakāya* as exclusively the teachings is a later development, distinct from earlier understandings linked to enlightenment.
Which pair correctly identifies the focus of Buddhaghoṣa and Dhammapāla regarding the Dharmakāya?
Answer: Buddhaghoṣa (teachings), Dhammapāla (spiritual attainments)
Buddhaghoṣa focused on the teachings related to the Dharmakāya, while Dhammapāla interpreted it as the spiritual attainments of the Buddha.
The phrase 'truth-become' (*dharmabhūta*) in the Pāli Canon implies that the Tathāgata:
Answer: Had fully realized and embodied the truth, becoming one with reality.
The phrase 'truth-become' (*dharmabhūta*) implies that the Tathāgata had fully realized and embodied the truth, achieving a state of unity with reality itself.
A post-canonical Sri Lankan text expanded the concept of Buddha's bodies to include the *nimittakāya* (sign body) and *śūnyakāya* (emptiness body).
Answer: True
A post-canonical Sri Lankan text introduced additional conceptualizations of Buddha's bodies, including the *nimittakāya* and *śūnyakāya*, expanding upon the traditional Trikaya framework.
The Prajnaparamita sutras view the Dharmakāya solely as the physical form of the Buddha.
Answer: False
The Prajnaparamita sutras present multifaceted interpretations of the Dharmakāya, including its identity with emptiness and pure mental factors, contrasting it with the Buddha's physical form.
The Lotus Sutra suggests the Buddha has an eternal aspect that guides beings toward salvation.
Answer: True
Chapter 16 of the Lotus Sutra implies the Buddha's eternal existence and continuous guidance of sentient beings, a concept often associated with the Dharmakāya's enduring nature.
Early Buddhist traditions sometimes used depictions of absence or empty space to symbolize the Buddha, connecting form with emptiness.
Answer: True
Evidence suggests that early Buddhist traditions employed symbolic representations of absence or empty space, thereby linking the concept of form with the notion of emptiness in relation to the Buddha.
In Nyingma iconography, the Dharmakāya is symbolized by figures depicted in fiery red colors.
Answer: False
In Nyingma iconography, the Dharmakāya is typically symbolized by naked, sky-colored figures, such as Samantabhadra, representing the purity and vastness of space, not fiery red colors.
The color blue is iconographically used to symbolize the 'pure light' of space (*ākāśa*), relating to the Dharmakāya.
Answer: True
Iconographically, the color blue is employed to represent the Dharmakāya, symbolizing the 'pure light' of space (*ākāśa*) and its boundless, all-pervading nature.
The mirror (*melong*) in Dharmakāya iconography represents impurity and confusion.
Answer: False
In Dharmakāya iconography, the mirror (*melong*) symbolizes purity and the impartial reflection of wisdom, not impurity or confusion.
The Prajnaparamita sutras offer multiple interpretations of the Dharmakāya. Which of the following is one of them?
Answer: The collection of pure mental *dharmas* that cognize emptiness.
One of the interpretations of the Dharmakāya in the Prajnaparamita sutras is the collection of pure mental *dharmas* that cognize emptiness, alongside emptiness itself and the body of teachings.
In the Lotus Sutra, Chapter 16, what aspect of the Buddha's existence is implied in relation to the Dharmakāya?
Answer: His eternal existence to guide sentient beings.
Chapter 16 of the Lotus Sutra implies the Buddha's eternal existence and continuous guidance of sentient beings, which aligns with conceptualizations of the Dharmakāya's enduring nature.
What is the symbolic representation associated with the Dharmakāya in Nyingma iconography?
Answer: Naked, sky-colored figures like Samantabhadra.
In Nyingma iconography, the Dharmakāya is symbolically represented by naked, sky-colored figures, such as Samantabhadra, signifying its connection to the vastness and purity of space.
The mirror (*melong*) used as a symbol for the Dharmakāya represents:
Answer: Purity and the impartial reflection of wisdom.
The mirror (*melong*) serves as a symbol for the Dharmakāya, signifying its purity and the impartial reflection of wisdom, akin to how a mirror reflects all objects without bias.
In Mahāyāna Buddhism, the Dharmakāya is often equated with which concept?
Answer: Emptiness (*śūnyatā*)
In Mahāyāna Buddhism, the Dharmakāya is frequently equated with the concept of emptiness (*śūnyatā*), representing the ultimate nature of reality.
Which of the following is NOT one of the three interpretations of Dharmakāya found in the Prajnaparamita sutras?
Answer: The physical body of the historical Buddha.
The Prajnaparamita sutras interpret the Dharmakāya as the collection of teachings, pure mental *dharmas*, or emptiness itself, explicitly distinguishing it from the physical body of the historical Buddha.
What is the symbolic meaning of the mirror (*melong*) in relation to the Dharmakāya?
Answer: It signifies purity and wisdom through impartial reflection.
The mirror (*melong*) symbolizes the Dharmakāya by representing its purity and the impartial reflection of wisdom, akin to how a mirror reflects all objects without bias.
Tulku Thondup attributes the qualities of great purity, great realization, and great mind to the Dharmakāya.
Answer: True
Tulku Thondup, a prominent figure in Tibetan Buddhism, identifies 'great purity' (or 'great abandonment'), 'great realization,' and 'great mind' as the defining qualities of the Dharmakāya.
The Tibetan term *chos sku* translates to 'transformation body.'
Answer: False
The Tibetan term *chos sku* is the equivalent of Dharmakāya and translates to 'ultimate body' or 'truth body,' not 'transformation body' (*nirmāṇakāya*).
Gyurme Dorje and Thupten Jinpa describe the Dharmakāya as created, conceptually elaborate, and possessing inherent existence.
Answer: False
Gyurme Dorje and Thupten Jinpa describe the Dharmakāya as uncreated, beyond conceptual elaboration, and empty of inherent existence, emphasizing its transcendent nature.
The Dalai Lama states the realm of the Dharmakāya is distinct from the Hindu concept of Brahman due to Buddhism's adherence to *śūnyatā*.
Answer: True
The Dalai Lama distinguishes the Dharmakāya from Brahman by highlighting Buddhism's foundational doctrine of emptiness (*śūnyatā*), which fundamentally shapes the understanding of ultimate reality.
In Jamgon Kongtrul's Rime perspective, when appearances arise without clinging, which kāya represents the clarity aspect?
Answer: False
According to Jamgon Kongtrul, when appearances arise without clinging, the Dharmakāya represents emptiness, the Sambhogakāya represents clarity, and their union constitutes the Nirmāṇakāya.
Tulku Thondup attributes which set of qualities to the Dharmakāya?
Answer: Great purity, great realization, great mind
Tulku Thondup attributes the qualities of great purity, great realization, and great mind to the Dharmakāya, reflecting its profound and comprehensive nature.
What does the Tibetan term *chos sku* (Dharmakāya) translate to?
Answer: Ultimate Body
The Tibetan term *chos sku*, the equivalent of Dharmakāya, translates to 'ultimate body,' signifying its highest and most essential nature.
According to Gyurme Dorje and Thupten Jinpa, the Dharmakāya is characterized by all of the following EXCEPT:
Answer: Being limited to the physical realm.
Gyurme Dorje and Thupten Jinpa describe the Dharmakāya as uncreated, beyond conceptualization, and empty of inherent existence; it is not limited to the physical realm.
The Dalai Lama distinguishes the Dharmakāya from the Hindu Brahman primarily because:
Answer: The Dharmakāya is associated with emptiness (*śūnyatā*), a core Buddhist doctrine.
The Dalai Lama emphasizes that the Dharmakāya's association with *śūnyatā* (emptiness) fundamentally differentiates it from the Hindu concept of Brahman, which posits an eternal, substantial reality.
In Jamgon Kongtrul's Rime perspective, when appearances arise without clinging, which kāya represents emptiness?
Answer: Dharmakāya
Jamgon Kongtrul explains that in the Rime perspective, when appearances arise without clinging, the Dharmakāya represents the emptiness of their nature.
The 'great abandonment' quality of the Dharmakāya signifies:
Answer: The complete shedding of all obscurations and defilements.
The 'great abandonment,' a quality attributed to the Dharmakāya, signifies the complete shedding of all obscurations and defilements, reflecting ultimate purity.