DESCRIPTION
This session is focused on understanding the nature of Buddha and Buddhahood (Buddhaviṣaya). First we will look at the Mahayana Buddhist division of ‘the Buddha’ into three bodies (Trikāya). This is followed by an introduction to the tantric methods of transmuting karmic energy through the ‘three mysteries’ and their corresponding techniques (upāya).
Suggested Reading
Michael Radich, “Immortal Buddhas and their indestructible embodiments: The advent of the concept of vajrakāya” (JIABS 34/1-2 2011)
PART ONE: The Three Bodies of the Buddha
Nirmāṇakāya / ’Transformation Body’
- Buddha incarnate, ‘historically’, ‘in the world’
- Typically associated with Siddhārtha Gautama
- Source of the Hīnayāna Teachings, such as the suttas of the Pali cannon
Saṃbhogakāya / ’Enjoyment’ Body
- A rūpakāya, ‘body of form’, which enjoys the bliss of living in a Buddha Land
- The body which has the 32 auspicious characteristics and 80 subsidiary signs
- Source of the Mahāyāna Teachings, such as those revealed to Nāgārjuna by the Nāgās
Dharmakāya / ’Dharma Body’
- The non-dual, Dharmadhātu…body
- The Truth of the Dharma, as a ‘collective’ (kāya)
- Source of the Vajrayāna Teachings - as revealed to Nāgārjuna in the Iron Stupa
From the Vajra Prajnaparamita Sutra, Chapter 5, (See also Chapter 13, 20, and 26)
“Subhuti! What do you think? Can the Thus Come One be seen by bodily characteristics, or not?”
“No, World-Honored One! The Thus Come One cannot be seen by bodily characteristics. Why? The Thus Come One says bodily characteristics are not bodily characteristics.
The Buddha told Subhuti: “Anything with characteristics is a delusion. If you see all characteristics not as characteristics, then you will see the Thus Come One.”
Kumārajīva, commenting on the Vimalakīrti Sutra, says there are three kinds of Dharmakāya:
- The body produced from the Dharmakāya by magical transformation; this is the Vajrakāya.
- The true aspect of all dharmas in their totality comprising Buddhahood, and thus the true aspect [of all dharmas] is also called Dharmakāya.
- The five-fold Dharmakāya: - Bhūtatathatā (’True Suchness’) Wisdom Dharmakāya 如如智法身 - Virtuous Achievement Dharmakāya 功德法身 - The ‘selfed’ Dharmakāya 自法身 - Transformation Dharmakāya 變化法身 - Empty Space Dharmakāya 虛空法身 The first and second are defined as Saṃbhogakāya, the third and fourth as Nirmāṇakāya, and the fifth as the Dharmakāya, but all are included under Dharmakāya as it possesses all the others.
PART TWO: The Three Mysteries
Tantric schools developed methods of transmuting karmic energy through the ‘Three Mysteries’ (body, speech, and mind) and their corresponding techniques (upāya), fully embodying aspects of particular bodhisattvas and buddhas.
Body and mūdra (’seals’) - hand gestures and bodily postures
Speech and mantras (’true words’) - recitation of sacred words and syllables
Mind and maṇḍala (’rings’) - Diagrams and patterns used as visualization devices
“As manifestations of the Dharmakāya, each and every one of the divinities who fill the maṇḍala is endowed with the three mysteries. As a result, the three mysteries of the divinities intertwine with one another, multiply and permeate the universe. The permeation as such is also true for the three mysteries that inhere in the body, speech, and mind of every sentient being. Therefore the three mysteries of the Dharmakāya and sentient beings correspond, making it possible for sentient beings to be blessed and empowered by the Dharmakāya. When, having observed this meaning, the practitioners of Mantrayāna form mudrās with their hands, recite mantras with their mouths, and fix their minds in samādhi, then their three mysteries becomes immersed in those of the Dharmakāya, resulting in the attainment of great perfection.” (See Abé, p. 129)