Understanding Dhammakāya and Enlightenment : หน้า 74/141
DIRI Journal : หน้า 74/141 A deep exploration of the transcendental qualities of dhammakāya and its connection to enlightenment and happiness.
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สรุปเนื้อหา
This text analyses the concept of dhammakāya, highlighting its connection to enlightenment and the associated happiness. It emphasizes the blameless nature of dhammakāya and notes Gotami's insights into its pleasurable aspects. The document discusses the transformational journey of Buddhist disciples, outlining how the abandonment of defilements leads to a profound sense of release and knowledge. The text further clarifies the different levels of dhammakāya, suggesting that each level corresponds to varying degrees of transcendental reality and the attainment of noble disciples. Ultimately, the transformative experiences of realization bring happiness, reinforcing the idea that dhammakāya is aligned with pleasure and fulfillment in the spiritual journey. For more insights, visit dmc.tv.
หัวข้อประเด็น
-Dhammakāya and its functions
-Connection to enlightenment
-Transformation and happiness
-Levels of dhammakāya
-The role of noble disciples
-Defilement and release
ข้อความต้นฉบับในหน้า
the function of each particular transcendent dhamma.116 The totality of transcendental qualities constituting each transcendental state, which is identified earlier with dhammakāya, denotes a degree of sufficiency in performing its function. This agrees with Gotami's expression that her dhammakāya is 'blameless.' Also, as noted above, the term dhammakāya is related to enlightenment, where the experience or the witness of realisation is required and the consequent transformation takes place. Once each kind of defilement is abandoned and eradicated, the noble disciple experiences happiness from release (vimutti-sukha), and the knowledge of such happiness (ñāṇa) arises.117 This corresponds to Gotami's claim of happiness arisen from realisation, and her possible expression that the dhammakāya is pleasurable. To conclude, some further remarks and re-affirmation regarding dhammakāya could be observed from this Apadāna passage. Firstly, it re-affirms that dhammakāya is connected to enlightenment. Secondly, it affirms that the term dhammakāya can be translated as a substantive, denoting the body that is identified with, or pertaining to, transcendental dhamma. Thirdly, it gives further implication that Buddhist disciples can attain dhammakāya, and once so attained, it could be called 'his/her' dhammakāya. Fourthly, it implies that there are different levels of dhammakāya, plausibly each corresponding to a particular level of transcendental state, and therefore also to each level of noble disciples. Fifthly, different levels of dhammakāya or transcendental reality can be said to be sufficient or complete in performing their functions, and thus are entitled 'blameless. Sixthly, every time a transformation takes place, happiness of release (vimutti-sukha), as well as the knowledge regarding one's release, arises. Therefore, each instance of realization or enlightenment brings about happiness, and so dhammakāya is said to be pleasurable. Next we shall proceed to a close reading of an ambiguous Pāli reference to dhammakāya.
116 See earlier discussion under the heading 'The Meaning of 'Kāya' in the Aggāñā-sutta Passage.'
117 Ps.I.195-196.
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