Exploring the Concept of Dhammakaya : หน้า 61/141

First, as a *kammadhāra* compound, the translation of the term *dhammākāya* will be ‘the body that is transcendental (lokuttara) dhamma’ or ‘the body that is Nibbāna.’ This gives a similar sense as that of the translation of the term as an adjective that the *Tathāgata's* body is the transcendental *dhamma(s)* or *Nibbāna.* The only difference is the shift of identification of this *dhamma*-body, from ‘belonging to the *Tathāgata*’ to ‘itself being (identified with) the *Tathāgata*’ or his essence. This translation seems also appropriate, considered from the parallel usage of *dhammakāya* and *dhammabhūta.* The Buddha has become the transcendental *dhamma* or *Nibbāna*, having such *dhamma* as his nature. Also, as discussed above, the transcendental *dhamma* itself possesses a property of ‘body.’ Hence, it is possible to say that the Buddha is the body that is transcendental *dhamma*, or *Nibbāna.* Alternatively, as a *tappurisa* compound, ‘*dhammakāya*’ may be translated as the ‘body pertaining to transcendental *dhamma.*’ Also, as a particular ‘transcend ent *dhamma*’ consists of corresponding constituents, the term ‘*dhammakāya*’ may be translated as a *tappurisa* compound as ‘body of transcendental *dhammas*,’ where ‘*dhammas*’ in the latter refers to those constituents. Hence, when designating the *Tathāgata*, the translation of ‘*dhammakāya*’ in