{"id":1945,"date":"2021-11-30T20:39:14","date_gmt":"2021-11-30T20:39:14","guid":{"rendered":"http:\/\/prajnaquest.fr\/blog\/?p=1945"},"modified":"2021-11-30T20:39:15","modified_gmt":"2021-11-30T20:39:15","slug":"dharmakaya-ceased-part-2","status":"publish","type":"post","link":"http:\/\/prajnaquest.fr\/blog\/dharmakaya-ceased-part-2\/","title":{"rendered":"\u201cdharmak\u0101ya ceased\u201d part 2"},"content":{"rendered":"\n

There was some controversy over whether there are three or four buddha-bodies. This question revolves primarily around the interpretation of the eighth chapter of Maitreya\u2019s Abhisamay\u0101la\u1e43k\u0101ra<\/em>, titled \u201cDharma-k\u0101ya.\u201d The oldest available commentary, by \u0100rya Vimuktisena, understands this chapter to teach three k\u0101yas, while the somewhat later commentary by Haribhadra understands this chapter to teach four k\u0101yas. The sv\u0101bh\u0101vika-k\u0101ya spoken of in verse 1 of chapter 8 is understood by \u0100rya Vimuktisena to just be the dharma-k\u0101ya, simply another name for it. Haribhadra understands the sv\u0101bh\u0101vika-k\u0101ya to be distinct from the dharma-k\u0101ya, which latter he then designates as the j\u00f1\u0101n\u0101tmaka dharma-k\u0101ya, the dharma body consisting of wisdom (j\u00f1\u0101na). He takes the sv\u0101bh\u0101vika-k\u0101ya to be the true nature (dharmat\u0101) or emptiness (\u015b\u016bnyat\u0101) of the wisdom attributes (j\u00f1\u0101na-dharma) that the j\u00f1\u0101n\u0101tmaka dharma-k\u0101ya consists of. In accordance with this, the sv\u0101bh\u0101vika-k\u0101ya could never cease, while the j\u00f1\u0101n\u0101tmaka dharma-k\u0101ya could.<\/p>\n\n\n\n

The dharma-k\u0101ya, whether understood as the sv\u0101bh\u0101vika-k\u0101ya or as the j\u00f1\u0101n\u0101tmaka dharma-k\u0101ya, is said in Abhisamay\u0101la\u1e43k\u0101ra<\/em> 8.2-6 to consist of the many attributes (dharmas) of a buddha that pertain to a buddha\u2019s unique wisdom (j\u00f1\u0101na), such as the supernormal knowledges (abhij\u00f1\u0101), the analytical knowledges (pratisa\u1e43vid), the ten powers (da\u015ba-bala), etc. Could these ever cease? Verse 8.8 says that a buddha\u2019s wisdom from aspiration (pra\u1e47idhi-j\u00f1\u0101nam) always remains (sad\u0101 sthitam), and verse 8.11 says that a buddha is [all-]pervading (vy\u0101p\u012b) and permanent (nitya). Then comes a description of a buddha\u2019s sambhoga-k\u0101ya or enjoyment body, verses 8.12-8.32, followed by a verse on a buddha\u2019s nirm\u0101\u1e47a-k\u0101ya or emanation body, 8.33. This verse says that the nirm\u0101\u1e47a-k\u0101ya is the body that acts for the benefit of the world without interruption as long as worldly existence lasts (\u0101 bhav\u0101t). The first half of the next verse, 8.34, says that so also its activity (tath\u0101 karm\u00e2pi) [goes on] without interruption as long as cyclic existence lasts (\u0101 sa\u1e43s\u0101ram). \u0100rya Vimuktisena takes \u201cits\u201d (asya) as referring the nirm\u0101\u1e47a-k\u0101ya from the preceding verse, while Haribhadra takes \u201cits\u201d as referring to the j\u00f1\u0101n\u0101tmaka dharma-k\u0101ya, which was described in verses 8.2-8.11. The remaining verses of the chapter, from the second half of verse 8.34 to verse 8.40, describe the twenty-seven kinds of activity of the dharma-k\u0101ya.<\/p>\n\n\n\n

For Haribhadra it is the j\u00f1\u0101n\u0101tmaka dharma-k\u0101ya and its activity that lasts as long as does cyclic existence, while for \u0100rya Vimuktisena it is the nirm\u0101\u1e47a-k\u0101ya and its activity that lasts as long as does cyclic existence. We would expect the nirm\u0101\u1e47a-k\u0101ya or emanation body to last only until the end of the cycle of existence, as understood by \u0100rya Vimuktisena. Haribhadra\u2019s understanding that the j\u00f1\u0101n\u0101tmaka dharma-k\u0101ya is what lasts only that long is based on taking \u201cpermanent\u201d (nitya) from verse 8.11 to mean only \u201cas long as cyclic existence lasts\u201d (\u0101 sa\u1e43s\u0101ram) from verse 8.34. In his commentary on 8.11, in the section of the Abhisamay\u0101la\u1e43k\u0101ra<\/em> on the dharma-k\u0101ya where a buddha is described as being \u201cpermanent\u201d (nitya), he explains \u201cpermanent\u201d as: \u201cbecause, existing as a continuous series for as long as cyclic existence lasts, a Blessed One does not perish\u201d (prabandhatay\u00e2 sa\u1e43s\u0101ram avasth\u0101nena\/avasth\u0101ne ca bhagavata\u1e25 k\u1e63ay\u00e2bh\u0101v\u0101d). Then in his commentary on 8.34, the verse in which the phrase \u201cas long as cyclic existence lasts\u201d (\u0101 sa\u1e43s\u0101ram) occurs, he confirms that this applies to the dharma-k\u0101ya: \u201cthus, like the dharma-k\u0101ya [itself], its twenty-seven-fold activity lasts as long as does cyclic existence (eva\u1e43 dharmak\u0101yavad asy\u00e2 sa\u1e43s\u0101ra\u1e43 saptavi\u1e43\u015bati-prak\u0101ra\u1e43 karma). For him, this is the j\u00f1\u0101n\u0101tmaka dharma-k\u0101ya, because its activity occurs on the level of conventional truth. It is the sv\u0101bh\u0101vika-k\u0101ya that describes ultimate truth.<\/p>\n\n\n\n

Haribhadra\u2019s interpretation and his four-body scheme were adopted in Tibet by the Gelugpas, while \u0100rya Vimuktsena\u2019s interpretation and his three-body scheme were adopted by the Sakyapas. Tsong kha pa in his extensive commentary on the Abhisamay\u0101la\u1e43k\u0101ra<\/em>, published in English translation as Golden Garland of Eloquence<\/em>, defends Haribhadra\u2019s interpretation of this against \u0100rya Vimuktisena\u2019s. This idea might provide some support for the statement that \u201cdharma-k\u0101ya ceased,\u201d although I have not yet found such a statement in the Buddhist writings.<\/p>\n\n\n\n

Note on sources:<\/p>\n\n\n\n

John Makransky\u2019s book, Buddhahood Embodied<\/em>, is quite the most detailed study of this issue. Since his book was published in 1997, a complete English translation by Gareth Sparham of both \u0100rya Vimuktisena\u2019s commentary and Haribhadra\u2019s commentary on the Abhisamay\u0101la\u1e43k\u0101ra<\/em> has been published in four volumes, 2006-2012: Abhisamay\u0101la\u1e43k\u0101ra with V\u1e5btti and \u0100lok\u0101<\/em>. In an additional four volumes, 2008-2013, Gareth Sparham has translated Tsong kha pa\u2019s commentary on the Abhisamay\u0101la\u1e43k\u0101ra<\/em>, titled Golden Garland of Eloquence<\/em>, in which Tsong kha pa explains why he accepted Haribhadra\u2019s view over \u0100rya Vimuktisena\u2019s. Another English translation of most of Tsong kha pa\u2019s commentary is found in Groundless Paths<\/em>, a translation by Karl Brunnholzl of Patrul Rinpoche\u2019s two commentaries on the Abhisamay\u0101la\u1e43k\u0101ra<\/em>, which commentaries consist entirely of literal or abridged passages from Tsong kha pa\u2019s Golden Garland<\/em>. Makransky translated the relevant material in his book, and gave plenty of context. Nonetheless, we can now see these commentary passages in the full texts that they are found in.<\/p>\n\n\n\n

The references to the Sanskrit text of Haribhadra\u2019s \u0100loka<\/em> commentary on the Abhisamay\u0101la\u1e43k\u0101ra<\/em>, as noted by Makransky (p. 399, note 46), are p. 918, line 11, and p. 925, lines 3-4, of Unrai Wogihara\u2019s edition, vol. 2, which I have posted here: http:\/\/www.downloads.prajnaquest.fr\/BookofDzyan\/Sanskrit%20Buddhist%20Texts\/abhisamayalamkara_aloka_vol_2_1935.pdf.<\/p>\n\n\n\n

My translations given above are from these. The first of these is commenting on 8.11, and the second of these is commenting on 8.34. In the shorter Viv\u1e5bti<\/em> commentary by Haribhadra, the first of these references is found on p. 108, line 1, of Koei H. Amano\u2019s 2000 edition, Abhisamay\u0101la\u1e43k\u0101ra-k\u0101rik\u0101-\u015b\u0101stra-viv\u1e5bti<\/em>. It has the reading avasth\u0101ne, Tibetan bzhugs kyang, for avasth\u0101nena, agreeing with Wogihara\u2019s variant from the Calcutta manuscript of the \u0100loka<\/em>. The second of these references is found on pp. 114-115, having somewhat different wording.<\/p>\n\n\n\n

The first of these references, commenting on 8.11, is found in Sparham\u2019s translation of Haribhadra\u2019s \u0100loka<\/em> on p. 254 of vol. 4. The second of these references, commenting on 8.34, is found in Sparham\u2019s translation on p. 264 of vol. 4. \u0100rya Vimuktisena\u2019s comments on these verses are found in Sparham\u2019s translation on pp. 83 and 97-98, respectively, of vol. 4.<\/p>\n\n\n\n

Tsong kha pa\u2019s commentary on 8.11 is found in Sparham\u2019s translation of Golden Garland<\/em>, p. 194 of vol. 4, and his commentary on 8.34 is found in Sparham\u2019s translation, p. 225 of vol. 4.<\/p>\n\n\n\n

From part 1, for the reference to the original Sanskrit of the K\u0101ya-traya-stotra<\/em>, it is quoted in the Sekodde\u015ba-\u1e6d\u012bk\u0101<\/em>, Mario E. Carelli edition, 1941, pp. 57-58, and Francesco Sferra edition, 2006, p. 171.<\/p>\n","protected":false},"excerpt":{"rendered":"

There was some controversy over whether there are three or four buddha-bodies. This question revolves primarily around the interpretation of the eighth chapter of Maitreya\u2019s Abhisamay\u0101la\u1e43k\u0101ra, titled \u201cDharma-k\u0101ya.\u201d The oldest available commentary, by \u0100rya Vimuktisena, understands this chapter to teach three k\u0101yas, while the somewhat later commentary by Haribhadra understands this chapter to teach four […]<\/p>\n","protected":false},"author":5,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_bbp_topic_count":0,"_bbp_reply_count":0,"_bbp_total_topic_count":0,"_bbp_total_reply_count":0,"_bbp_voice_count":0,"_bbp_anonymous_reply_count":0,"_bbp_topic_count_hidden":0,"_bbp_reply_count_hidden":0,"_bbp_forum_subforum_count":0,"footnotes":""},"categories":[1],"tags":[],"class_list":["post-1945","post","type-post","status-publish","format-standard","hentry","category-uncategorized"],"_links":{"self":[{"href":"http:\/\/prajnaquest.fr\/blog\/wp-json\/wp\/v2\/posts\/1945","targetHints":{"allow":["GET"]}}],"collection":[{"href":"http:\/\/prajnaquest.fr\/blog\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"http:\/\/prajnaquest.fr\/blog\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"http:\/\/prajnaquest.fr\/blog\/wp-json\/wp\/v2\/users\/5"}],"replies":[{"embeddable":true,"href":"http:\/\/prajnaquest.fr\/blog\/wp-json\/wp\/v2\/comments?post=1945"}],"version-history":[{"count":1,"href":"http:\/\/prajnaquest.fr\/blog\/wp-json\/wp\/v2\/posts\/1945\/revisions"}],"predecessor-version":[{"id":1946,"href":"http:\/\/prajnaquest.fr\/blog\/wp-json\/wp\/v2\/posts\/1945\/revisions\/1946"}],"wp:attachment":[{"href":"http:\/\/prajnaquest.fr\/blog\/wp-json\/wp\/v2\/media?parent=1945"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"http:\/\/prajnaquest.fr\/blog\/wp-json\/wp\/v2\/categories?post=1945"},{"taxonomy":"post_tag","embeddable":true,"href":"http:\/\/prajnaquest.fr\/blog\/wp-json\/wp\/v2\/tags?post=1945"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}