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Dhamma-kāya in the Pali Canon¹ Chanida Jantrasrisalai I. Why ‘Dhamma-kāya’ in the ‘Pali Canon’? The term dhamma-kāya/dharmakāya appears in Buddhist literature of different schools. Previous scholars

The study investigates the term dhamma-kāya as presented in the Pali Canon, aiming to provide a comprehensive analysis that has been overlooked in previous studies. While many references have been mad

III. References to 'Dhammakāya' in the Pāli Canon In the Pali canon, the term dhammakāya appears four times: once in the Aggiāṇā-sutta of the Dīgha-nikāya and three more times in Apadāna literature.

In the Pāli Canon, the term 'dhammakāya' is found four times, significantly in the Aggiāṇā-sutta and Apadāna literature. It serves various roles including a designation for the Tathāgata and associati

On the whole, it appears that the terms dhamma and brahma constituting four designations of the Tathāgāta are used in the sense of the ‘highest.’ It is most likely that they refer to Nibbāna. This i

This study examines the terms dhamma and brahma, suggesting that they refer to the highest aspect of Tathāgāta, likely Nibbāna. The term dhamma denotes transcendental realities, transcending the realm

VII. Reference 4: Dhammakāya and Previous Buddha Another Pāli passage that shows the relation of dhammakāya with the Buddha is found in the Atthasandassakathera-apadāna. But here the narrative relates

บทความนี้วิเคราะห์ความสัมพันธ์ของคำว่า Dhammakāya กับพระพุทธเจ้าในพระอัฏฐสังคษา โดยมีการเล่าถึงชีวิตของพระอรหันต์ Atthasandassaka ที่มีความคิดถึงพระพุทธเจ้า Padumuttara และการยกย่องพระพุทธเจ้าในบทกวีส

No-one can upset the (Padumuttara Buddhu) entire mine of jewels, who is demonstrating the dhammakāya; having seen him, who is not pleased? In order to clarify further regarding the precise connotation

This study revisits the term dhammakāya in the Pali canon, highlighting its significance in Buddhist teachings. By examining the Sambuddha-sutta, the relationship between 'the path' and dhammakāya is

As a noun, the term refers to the new identity of a noble person once he/she is transubstantiated either from the worldly plane to a supramundane plane or from a lower transcendent state to a higher.

The term Dhammakāya refers to the new identity of a noble person following transubstantiation, highlighting different levels of realization. It embodies the reality spiritually identified with the Bud

Dhammapāla, like Buddhaghosa, employs the term dhammikāya mostly as a noun, and relates it either with the Buddha’s mental qualities and purity,134 with the Enlightenment either of the Buddha135 or hi

Dhammapāla discusses dhammikāya, relating it to the Buddha's mental qualities and Enlightenment. This term connects the Buddha's teachings and truths, illustrating his purity and extraordinary qualiti

Wisdom answer this question yourself, you will start to realise that perhaps some of our actions appear unwise in the long term aspect of our lives. We are born with nothing and when we are dead we al

This text delves into the nature of wisdom and how our short-term actions may lead to unwise long-term consequences. It reflects on the inevitability of life and death, emphasizing that material posse

3) They must have a life teacher or a good counselor advising them on marriage and relationships. Otherwise, it is possible that they will not be able to maintain a long relationship. 4) They must be

In marriage, the guidance of elders is vital for sustaining a long-term relationship. They provide necessary advice on spouse selection and morality, ensuring a foundation for a peaceful family life.

6) When the Lord Buddha faced an expert on debate, He used His wisdom to solve this problem. Each of His words possessed truth, correctness, and reason. 7) In one case, Ven. Moggallana,13 as the Lord

In facing challenges, the Lord Buddha exemplified wisdom, utilizing His understanding to confront experts and overcome obstacles. Ven. Moggallana demonstrated supernatural powers to subdue Nandopānand

Wise (pundita): A wise is someone who has wisdom. Being wise is not the same as being educated. A wise can be a person who is highly educated or one with no formal education at all. He is righteous an

This text highlights the distinction between being wise and being educated, emphasizing that wisdom is innate and ethical rather than solely academic. A wise person embodies righteousness and possesse

Suzanne Jeffrey "The path begins with Right View, Samma-Ditthi. This is also called Right Understand- ing. On one level, this means that we understand that there is cause and effect: that do- ing goo

The text outlines the initial parts of the Eightfold Path in Buddhism, emphasizing the importance of Right View, which differentiates good and bad actions based on cause and effect. Right Intention is

"Through meditation, we learn that we need to follow the eightfold path in order to meditate more profoundly and to continually improve. Every part of this path supports the other. For example, Right

Through meditation, following the Eightfold Path is essential for deeper practice and improvement. Each aspect of the path reinforces the others, aiding in cultivating better meditation. Adherence to

Meetings with a Dharmar Master [With this, he smiles because many of the people in the room are past 50. And they are groaning at the thought that they are passed the meditation stage.] If we can er

In a meeting with a Dharmar Master, the conversation revolves around the path to enlightenment and overcoming defilements. The Master emphasizes that eradicating defilements is essential for reaching

Nirvana Nirvana (Pali, Nibbanna) is the state of ultimate happiness -- the happy condition of enlightenment -- the highest spiritual attainment. This is not the sense-based happiness of everyday life;

Nirvana, or Nibbanna, represents the ultimate state of happiness in Buddhism, transcending the sense-based joys of daily life. Attaining Nirvana marks the end of the rebirth cycle, granting liberation

IV. Reference 1: Dhammakāya as the Tathāgata’s Designation The first Pali reference to the term dhammakāya that is well known to all previous works is a passage in the Aggañña-sutta, wherein the term

This text discusses the term 'dhammakāya' as referenced in the Aggañña-sutta, emphasizing its importance in defining an heir of dhamma and the Tathāgata’s true son. The conversation between the Buddha

D.III.84 Vāsettha and Bhāradvāja, he whose confidence in the Tathāgata is settled, rooted, established, solid, irremovable by any ascetic or brahmin, any deva or Māra or Brahmā or anyone in the world

In this passage, Vāsettha and Bhāradvāja discuss the unwavering confidence in the Tathāgata, stating that those deeply rooted in dhamma can claim to be heirs of dhamma. The term 'dhammakāya' and its i

With regard to dhamma as the 'essence' of the Buddha and Arhat disciples, however, it may be more appropriate to refer to 'Nibbāna,' for once they have attained Buddhahood and Arhatship their spiritua

This text explores the concept of dhamma in relation to the Buddha and Arhat disciples, particularly the notion of Nibbāna as the essence of their enlightenment. It argues that dhamma, especially in t

Arhatship (arahattamagga).86 Therefore, the particular path is not a mere ‘collective title’ of the path-constituents but the ‘essential totality’ by which a ‘body’ is defined. The dependence of funct

This text discusses the concept of Arhatship and the definition of Dhammakāya in the context of Buddhist philosophy. It argues that the path should be seen as an essential totality, forming a 'body,'

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 th

The term Dhammakaya can be viewed in two ways: as a kammadhāra compound translated to mean 'the body that is transcendental dhamma' or as a tappurisa compound meaning 'body pertaining to transcendenta