Understanding Dhammakāya in Early Theravādin Context : หน้า 78/141

The research approach employed in the present study is intended as a more direct, analytical and inclusive one than previous approaches to this question. It is more direct in that it set off by documenting all Pali canonical passages that contain the term dhammakāya, and then interpreted the meaning of the term from its surrounding context in each particular passage. It is more analytical than previous interpretations in regard to the differentiation of the fine distinction between two inter-related meanings of dhamma, i.e., reality and its verbal expression. It is more inclusive in terms of the relation of the term with noble persons. In other words, it avoided the exclusive relation of the term with the Buddha and allowed possible connection of the term dhammakāya with other persons, as is evident in the passages being studied. By means of this different approach, the present study has come to a conclusion that the close readings of different Pali passages all point to the same direction and reinforce each other. This, in a way, shows the consistency of understanding regarding the term dhammakāya in the early Theravādin community. As a whole, the study has shown that the term dhammakāya as understood in the Pali canonical context does not relate exclusively to the Buddha, but to noble persons of all types, i.e., Buddhas, Paccakabuddhas and noble disciplines. The term may function either as an adjective or a substantive. As an adjective, dhamma that is the Tathāgata’s body may be defined in a general term as transcendent dhamma, being the pure nature of the Tathāgata, comparable to ‘the creator’ that spiritually transforms beings into supramundane level and being the same sort of quality/property/capacity shared by the Buddha and his noble disciples that distinguishes them from worldly people. The reference to dhammakāya in relation to Paccakabuddhas affirms its connotation as transcendent dhamma, being the body of enlightening capacity instrumental to spiritual realisation, while effectively negating its interpretation as ‘teaching.’