THE DHARMAKÂYA.
/We/ have considered the doctrine of Suchness (_Bhûtatathâtâ_) under
“Speculative Buddhism,” where it appeared altogether too abstract to
be of any practical use to our earthly life. The theory as such did
not seem to have any immediate bearings on our religious consciousness.
The fact is, it must pass through some practical modification before
it fully satisfies our spiritual needs. As there is no concrete figure
in this world that is a perfect type of mathematical exactitude,--since
everything here must be perceived through our more or less distorted
physical organs; even so with pure reason: however perfect in itself,
it must appear to us more or less modified while passing through our
affective-intellectual objectives. This modification of pure reason,
however, is necessary from the human point of view; because mere
abstraction is contentless, lifeless, and has no value for our
practical life, and again, because our religious cravings will not be
satisfied with empty concepts lacking vitality.
We may sometimes ignore the claims of reason {218} and rest satisfied,
though usually unconsciously, with assertions which are conflicting
when critically examined, but we cannot disregard by any means those
of the religious sentiment, which finds satisfaction only in the very
fact of things. If it ever harbored some flagrant contradictions in
the name of faith, it was because its ever-pressing demands had to be
met with even at the expense of reason. The truth is: the religious
consciousness first of all demands fact, and when it attains that, it
is not of much consequence to it whether or not its intellectual
interpretation is logically tenable. If on the other hand logic be
all-important and demand the first consideration and the sentiment had
to follow its trail without a murmuring, our life would surely lose
its savory aspect, turn tasteless, our existence would become void,
the world would be a mere succession of meaningless events, and what
remains would be nothing else than devastation, barrenness, and
universal misery. The truth is, in this life the will predominates and
the intellect subserves; which explains the fact that while all
existing religions on the one hand display some logical inaccuracy and
on the other hand a mechanical explanation of the world is gaining
ground more and more, religion is still playing an important part
everywhere in our practical life. Abstraction is good for the exercises
of the intellect, but when it is the question of life and death we
must have something more substantial and of more vitality than
theorisation. It may not be a mathematically exact {219} and certain
proposition, but it must be a working, living, real theory, that is,
it must be a faith born of the inmost consciousness of our being.
What practical transformations then has the doctrine of Suchness, in
order to meet the religious demands, to suffer?
_God._
Buddhism does not use the word God. The word is rather offensive to
most of its followers, especially when it is intimately associated in
vulgar minds with the idea of a creator who produced the world out of
nothing, caused the downfall of mankind, and, touched by the pang of
remorse, sent down his only son to save the depraved. But, on account
of this, Buddhism must not be judged as an atheism which endorses an
agnostic, materialistic interpretation of the universe. Far from it.
Buddhism outspokenly acknowledges the presence in the world of a
reality which transcends the limitations of phenomenality, but which
is nevertheless immanent everywhere and manifests itself in its full
glory, and in which we live and move and have our being.
God or the religious object of Buddhism is generally called
Dharmakâya-Buddha and occasionally Vairocana-Buddha or
Vairocana-Dharmakâya-Buddha; still another name for it is
Amitâbha-Buddha or Amitâyur-Buddha,--the latter two being mostly
used by the followers of the Sukhâvatî sect of Japan and China.
{220} Again, very frequently we find Çâkyamuni, the Buddha, and the
Tathâgata stripped of his historical personality and identified with
the highest truth and reality. These, however, by no means exhaust a
legion of names invented by the fertile imagination of Buddhists for
their object of reverence as called forth by their various spiritual
needs.
_Dharmakâya._
Western scholars usually translate Dharmakâya by “Body of the Law”
meaning by the Law the doctrine set forth by Çâkyamuni the Buddha.
It is said that when Buddha was preparing himself to enter into
eternal Nirvâna, he commanded his disciples to revere the Dharma or
religion taught by him as his own person, because a man continues to
live in the work, deeds, and words left behind himself. So, Dharmakâya
came to be understood by Western scholars as meaning the person of
Buddha incarnated in his religion. This interpretation of the term is
not very accurate, however, and is productive of some very serious
misinterpretations concerning the fundamental doctrines of Mahâyânism.
Historically, the Body of the Law as the Buddha incarnate might have
been the sense of Dharmakâya, as we can infer from the occasional use
of the term in some Hînayâna texts. But as it is used by Eastern
Buddhists, it has acquired an entirely new significance, having
nothing to do with the body of religious teachings established by the
Buddha.
{221}
This transformation in the conception of Dharmakâya has been effected
by the different interpretation the term Dharma came to receive from
the hand of the Mahâyânists. Dharma is a very pregnant word and
covers a wide range of meaning. It comes from the root _dhṛ_, which
means “to hold,” “to carry”, “to bear,” and the primitive sense of
dharma was “that which carries or bears or supports,” and then it came
to signify “that which forms the norm, or regulates the course of
things,” that is, “law,” “institution,” “rule,” “doctrine,” then,
“duty,” “justice,” “virtue,” “moral merit,” “character,” “attribute,”
“essential quality,” “substance,” “that which exists,” “reality,”
“being,” etc., etc. The English equivalent most frequently used for
dharma by Oriental scholars is law or doctrine. This may be all right
as far as the Pâli texts go; but when we wish to apply this
interpretation to the Mahâyâna terms, such as Dharmadhâtu, Dharmakâya,
Dharmalakṣa, Dharmaloka, etc., we are placed in an awkward position
and are at a loss how to get at the meaning of those terms. There are
passages in Mahâyâna literature in which the whole significance of the
text depends upon how we understand the word dharma. And it may even
be said that one of the many reasons why Christian students of Buddhism
so frequently fail to recognise the importance of Mahâyânism is due to
their misinterpretation of dharma. Max Mueller, therefore, rightly
remarks in his introduction to an English translation of the
_Vajracchedîka Sûtra_, when he says: “If we {222} were always to
translate dharma by law, it seems to me that the whole drift of our
treatise would become unintelligible.” Not only that particular text
of Mahâyânism, but its entire literature would become utterly
incomprehensible.
In Mahâyânism Dharma means in many cases “thing,” “substance,” or
“being,” or “reality,” both in its particular and in its general
sense, though it is also frequently used in the sense of law or
doctrine. Kâya may be rendered “body,” not in the sense of personality,
but in that of system, unity, and organised form. Dharmakâya, the
combination of dharma and kâya, thus means the organised totality of
things or the principle of cosmic unity, though not as a purely
philosophical concept, but as an object of the religious consciousness.
Throughout this work, however, the original Sanskrit form will be
retained in preference to any English equivalents that have been used
heretofore; for Dharmakâya conveys to the minds of Eastern Buddhists a
peculiar religious flavor, which, when translated by either God or the
All or some abstract philosophical terms, suffers considerably.
_Dharmakâya as Religious Object._
As aforesaid, the Dharmakâya is not a product of philosophical
reflection and is not exactly equivalent to Suchness; it has a
religious signification as the object of the religious consciousness.
The Dharmakâya is a soul, a willing and knowing being, one that is
{223} will and intelligence, thought and action. It is, as understood
by the Mahâyânists, not an abstract metaphysical principle like
Suchness, but it is living spirit, that manifests itself in nature as
well as in thought. The universe as an expression of this spirit is
not a meaningless display of blind forces, nor is it an arena for the
struggle of diverse mechanical powers. Further, Buddhists ascribe to
the Dharmakâya innumerable merits and virtues and an absolute perfect
intelligence, and makes it an inexhaustible fountain-head of love and
compassion; and it is in this that the Dharmakâya finally assumes a
totally different aspect from a mere metaphysical principle, cold and
lifeless.
The _Avatamsaka Sûtra_ gives some comprehensive statements concerning
the nature of the Dharmakâya as follows:
“The Dharmakâya, though manifesting itself in the triple world, is
free from impurities and desires. It unfolds itself here, there, and
everywhere responding to the call of karma. It is not an individual
reality, it is not a false existence, but is universal and pure. It
comes from nowhere, it goes to nowhere; it does not assert itself, nor
is it subject to annihilation. It is forever serene and eternal. It is
the One, devoid of all determinations. This Body of Dharma has no
boundary, no quarters, but is embodied in all bodies. Its freedom or
spontaneity is incomprehensible, its spiritual presence in things
corporeal is incomprehensible. All forms of corporeality are involved
therein, it is able to create all things. Assuming any concrete {224}
material body as required by the nature and condition of karma, it
illuminates all creations. Though it is the treasure of intelligence,
it is void of particularity. There is no place in the universe where
this Body does not prevail. The universe becomes, but this Body
forever remains. It is free from all opposites and contraries, yet it
is working in all things to lead them to Nirvâna.”
_More Detailed Characterisation._
The above gives us a general, concise view as to what the Dharmakâya
is, but let me quote the following more detailed description of it, in
order that we may more clearly and definitely see into the
characteristically Buddhistic conception of the highest being.[92]
“O ye, sons of Buddha! The Tathâgata[93] is not a particular dharma,
nor a particular form of activity, nor has it a particular body, nor
does it abide in a particular place, nor is its work of salvation
confined to one particular people. On the contrary, it involves in
itself infinite dharmas, infinite activities, infinite bodies, infinite
spaces, and universally works for the salvation of all things.
“O ye, sons of Buddha! It is like unto space. Space[94] contains in
itself all material existences and all the vacuums that obtain between
them. Again, it establishes {225} itself in all possible quarters, and
yet we cannot say of it that it is or it is not in this particular
spot, for space has no palpable form. Even so with the Dharmakâya of
the Tathâgata. It presents itself in all places, in all directions,
in all dharmas, and in all beings; yet the Dharmakâya itself has not
been thereby particularised. Because the Body of the Tathâgata has no
particular body but manifests itself everywhere and anywhere in
response to the nature and condition of things.
“O ye, sons of Buddha! It is like unto space. Space is boundless,
comprehends in itself all existence, and yet shows no trace of passion
[partiality]. It is even so with the Dharmakâya of the Tathâgata. It
illuminates all good works worldly as well as religious, but it
betrays no passion or prejudice. Why? Because the Dharmakâya is
perfectly free from all passions and prejudices.[95]
“O ye, sons of Buddha! It is like unto the Sun. The benefits conferred
by the light of the sun upon all living beings on earth are
incalculable: e.g. by dispelling darkness it gives nourishment to all
trees, herbs, grains, plants, and grass; it vanquishes humidity; it
illuminates ether whereby benefitting all the {226} living beings in
air; its rays penetrate into the waters whereby bringing forth the
beautiful lotus-flowers into full blossom; it impartially shines on
all figures and forms and brings into completion all the works on
earth. Why? Because from the sun emanate infinite rays of life-giving
light.
“O ye, sons of Buddha! It is even so with the Sun-Body of the
Tathâgata which in innumerable ways bestows benefits upon all beings.
That is, it benefits us by destroying evils, all good things thus
being quickened to growth; it benefits us with its universal
illumination which vanquishes the darkness of ignorance harbored in
all beings; it benefits us through its great compassionate heart which
saves and protects all beings; it benefits us through its great loving
heart which delivers all beings from the misery of birth and death; it
benefits us by the establishment of a good religion whereby we are all
strengthened in our moral activities; it benefits us by giving us a
firm belief in the truth which cleanses all our spiritual impurities;
it benefits by helping us to understand the doctrine by virtue of
which we are not led to disavow the law of causation; it benefits us
with a divine vision which enables us to observe the metempsychosis of
all beings; it benefits us by avoiding injurious deeds which may
destroy the stock of merits accumulated by all beings; it benefits us
with an intellectual light which unfolds the mind-flowers of all
beings; it benefits us with an aspiration whereby we are enlivened to
practice all that constitutes Buddhahood. Why? Because the Sun-Body
{227} of the Tathâgata universally emits the rays of the Light of
Intelligence.
“O ye, sons of Buddha! When the day breaks, the rising sun shines
first on the peaks of all the higher mountains, then on those of high
mountains, and finally all over the plains and fields; but the sunlight
itself does not make this thought: I will shine first on all the
highest mountains and then gradually ascending higher and higher shine
on the plains and fields. The reason why one gets the sunlight earlier
than another is simply because there is a gradation of height on the
surface of the earth.
“O ye, sons of Buddha! It is even so with the Tathâgata who is in
possession of innumerable and immeasurable suns of universal
intelligence. The innumerable rays of the Light of Intelligence,
emanating everlastingly from the spiritual Body of the Tathâgata,
will first fall on the Bodhisattvas and Mahâsattvas who are the
highest peaks among mankind, then on the Nidânabuddhas, then on the
Çrâvakas, then on those beings who are endowed with definitely good
character, as they will each according to his own capacity
unhesitatingly embrace the doctrine of deliverance, and finally on all
common mortals whose character may be either indefinite or definitely
bad, providing them with those conditions which will prove beneficial
in their future births. But the Light of Intelligence emanating from
the Tathâgata does not make this thought: ‘I will first shine on the
Bodhisattvas {228} and then gradually pass over to all common mortals,
etc.’ The Light is universal and illuminates everything without any
prejudice, yet on account of the diversity that obtains among sentient
beings as to their character, aspirations, etc., the Light of
Intelligence is diversely perceived by them.
“O ye, sons of Buddha! When the sun rises above the horizon, those
people born blind, on account their defective sight, cannot see the
light at all, but they are nevertheless benefited by the sunlight, for
it gives them just as much as to any other beings all that is
necessary for the maintenance of life: it dispels dampness and
coldness and makes them feel agreeable, it destroys all the injurious
germs that are produced on account of the absence of sunshine, and
thus keeps the blind as well as the not-blind comfortable and healthy.
“O ye, sons of Buddha! It is even so with the Sun of Intelligence of
the Tathâgata. All those beings whose spiritual vision is blinded by
false doctrine, or by the violation of Buddha’s precepts, or by
ignorance, or by evil influences, never perceive the Light of
Intelligence; because they are devoid of faith. But they are
nevertheless benefited by the Light; for it disperses indiscriminately
for all beings the sufferings arising from the four elements, and
gives them physical comforts; for it destroys the root of all passions,
prejudices, and pains for unbelievers as well as for believers... By
virtue of this omnipresent Light of Intelligence, the Bodhisattvas
will attain perfect purity and the {229} knowledge of all things, the
Nidânabuddhas and Çravakas will destroy all passions and desires;
mortals poorly endowed and those born blind will rid of impurities,
control the senses, and believe in the four views;[96] and those
creatures living in the evil paths of existence such as hell, world of
ghosts, and the animal realm, will be freed from their evils and
torture and will, after death, be born in the human or celestial
world...
“O ye, sons of Buddha! The Light of Dharmakâya is like unto the full
moon which has four wondrous attributes: (1) It outdoes in its
brilliance all stars and satellites; (2) It shows in its size increase
and decrease as observable in the Jambudvîpa; (3) Its reflection is
seen in every drop or body of clear water; (4) Whoever is endowed with
perfect sight, perceives it vis-a-vis.
“O ye, sons of Buddha! Even so with the Dharmakâya of the Tathâgata,
that has four wondrous attributes: (1) It eclipses the stars of the
Nidânabuddhas, Çrâvakas, etc.; (2) It shows in its earthly life a
certain variation which is due to the different natures of the beings
to whom it manifests itself,[97] while the Dharmakâya {230} itself
is eternal and shows no increase or decrease in any way; (3) Its
reflection is seen in the Bodhi (intelligence) of every pure-hearted
sentient being; (4) All who understand the Dharma and obtain
deliverance, each according to his own mental calibre, think that they
have really recognised in their own way the Tathâgata face to face,
while the Dharmakâya itself is not a particular object of
understanding, but universally brings all Buddha-works into
completion.
“O ye, sons of Buddha! The Dharmakâya is like unto the Great Brahmarâja
who governs three thousand chiliocosms. The Râja by a mysterious trick
makes himself seen universally by all living beings in his realm and
causes them to think that each of them has seen him face to face; but
the Râja himself has never divided his own person nor is he in
possession of diverse features.
“O ye, sons of Buddha! Even so with the Tathâgata; he has never
divided himself into many, nor has he ever assumed diverse features.
But all beings, each according to his understanding and strength of
faith, recognise the Body of the Tathâgata, while he has never made
this thought that he will show himself to such and such particular
people and not to others...
“O ye, sons of Buddha! The Dharmakâya is like unto the maniratna in
the waters, whose wondrous {231} light transforms everything that
comes in contact with it to its own color. The eyes that perceive it
become purified. Wherever its illumination reaches, there is a
marvelous display of gems of every description, which gives pleasure
to all beings to see.
“O ye, sons of Buddha! It is even so with the Dharmakâya of the
Tathâgata, which may rightly be called the treasure of treasures, the
thesaurus of all merits, and the mine of intelligence. Whoever comes
in touch with this light, is all transformed into the same color as
that of the Buddha. Whoever sees this light, all obtains the purest
eye of Dharma. Whoever comes in touch with this light, rids of poverty
and suffering, attains wealth and eminence, enjoys the bliss of the
incomparable Bodhi”......
_Dharmakâya and Individual Beings._
From these statements it is evident that the Dharmakâya or the Body
of the Tathâgata, or the Body of Intelligence, whatever it may be
designated, is not a mere philosophical abstraction, standing aloof
from this world of birth and death, of joy and sorrow, calmly
contemplates on the folly of mankind; but that it is a spiritual
existence which is “absolutely one, is real and true, and forms the
raison d’être of all beings, transcends all modes of upâya, is free
from desires and struggles [or compulsion], and stands outside the
pale of our finite understanding.”[98] It is {232} also evident that
the Dharmakâya though itself free from ignorance (_avidyâ_) and
passion (_kleça_) and desire (_tṛṣnâ_), is revealed in the finite and
fragmental consciousness of human being, so that we can say in a sense
that “this body of mine is the Dharmakâya”--though not absolutely; and
also in a generalised form that “the body of all beings is the
Dharmakâya, and the Dharmakâya is the body of all beings,”--though in
the latter only imperfectly and fractionally realised. As we thus
partake something in ourselves of the Dharmakâya, we all are ultimately
destined to attain Buddhahood when the human intelligence, Bodhi, is
perfectly identified with, or absorbed in, that of the Dharmakâya, and
when our earthly life becomes the realisation of the will of the
Dharmakâya.
_The Dharmakâya as Love._
Here an important consideration forces itself upon us which is, that
the Dharmakâya is not only an intelligent mind but a loving heart,
that it is not only a god of rigorism who does not allow a hair’s
breadth deviation from the law of karma, but also an incarnation of
mercy that is constantly belaboring to develop the most insignificant
merit into a field yielding rich harvests. The Dharmakâya relentlessly
punishes the wrong and does not permit the exhaustion of their karma
without sufficient reason; and yet its hands are always directing our
life toward the actualisation {233} of supreme goodness. “Pangs of
nature, sins of will, defects of doubt, and stains of
blood,”--discouraging and gloomy indeed is the karma of evil-doers!
But the Dharmakâya, infinite in love and goodness, is incessantly
managing to bring this world-transaction to a happy terminus. Every
good we do is absorbed in the universal stock of merits which is no
more nor less than the Dharmakâya. Every act of lovingkindness we
practice is conceived in the womb of Tathâgata, and therein nourished
and matured, is again brought out to this world of karma to bear its
fruit. Therefore, no life walks on earth with aimless feet; no chaff
is thrown into the fire unquenchable. Every existence, great or
insignificant, is a reflection of the glory of the Dharmakâya and as
such worthy of its all-embracing love.
For further corroboration of this view let us cite at random from a
Mahâyâna sutra:[99]
“With one great loving heart
The thirsty desires of all beings he quencheth with coolness
refreshing;
With compassion, of all doth he think,
Which like space knows no bounds;
Over the world’s all creation
With no thought of particularity he revieweth.
“With a great heart compassionate and loving,
All sentient beings by him are embraced;
With means (_upâya_) which are pure, free from stain, and all
excellent,
He doth save and deliver all creatures innumerable.
{234}
“With unfathomable love and with compassion
All creations caressed by him universally;
Yet free from attachment his heart is.
“As his compassion is great and is infinite,
Bliss unearthly on every being he confereth,
And himself showeth all over the universe;
He’ll not rest till all Buddhahood truly attains.”
_Later Mahâyânists’ view of the Dharmakâya._
The above has been quoted almost exclusively from the so-called sûtra
literature of Mahâyâna Buddhism, which is distinguished from the
other religio-philosophical treatises of the school, because the
sûtras are considered to be the accounts of Buddha himself as recorded
by his immediate disciples.[100] Let us now see by way of further
elucidation what views were held concerning the Dharmakâya by such
writers as Asanga, Vasubandhu, etc.
We read in the _General Treatise on Mahâyânism_ by Asanga and
Vasubandhu the following statement:
“When the Bodhisattvas think of the Dharmakâya, how have they to
picture it to themselves?
“Briefly stated, they will think of the Dharmakâya by picturing to
themselves its seven characteristics, which constitute the faultless
virtues and essential {235} functions of the Kâya. (1) Think of the
free, unrivaled, unimpeded activity of the Dharmakâya, which is
manifested in all beings; (2) Think of the eternality of all perfect
virtues in the Dharmakâya; (3) Think of its absolute freedom from all
prejudice, intellectual and affective; (4) Think of those spontaneous
activities that uninterruptedly emanate from the will of the
Dharmakâya; (5) Think of the inexhaustible wealth, spiritual and
physical, stored in the Body of the Dharma; (6) Think of its
intellectual purity which has no stain of onesidedness; (7) Think of
the earthly works achieved for the salvation of all beings by the
Tathâgatas who are reflexes of the Dharmakâya.”
As regards the activity of the Dharmakâya, which is shown in every
Buddha’s work of salvation, Asanga enumerates five forms of operation:
(1) It is shown in his power of removing evils which may befall us in
the course of life, though the Buddha is unable to cure any physical
defects which we may have, such as blindness, deafness, mental
aberration, etc. (2) It is shown in his irresistible spiritual
domination over all evil-doers, who, base as they are, cannot help
doing some good if they ever come in the presence of the Buddha. (3)
It is shown in his power of destroying various unnatural and
irrational methods of salvation which are practiced by followers of
asceticism, hedonism, or Ishvaraism. (4) It is shown in his power of
curing those diseased minds that believe in the reality, permanency,
and indivisibility of the ego-soul, that is, in the pudgalavâda. (5)
It is shown in his inspiring {236} influence over those Bodhisattvas
who have not yet attained to the stage of immovability as well as over
those Çrâvakas whose faith and character are still in a state of
vacillation.
_The Freedom of the Dharmakâya._
Those spiritual influences over all beings of the Dharmakâya through
the enlightened mind of a Buddha, which we have seen above as stated
by Asanga, are fraught with religious significance. According to the
Buddhist view, those spiritual powers everlastingly emanating from the
Body of Dharma have no trace of human elaboration or constrained
effort, but they are a spontaneous overflow from its immanent
necessity, or, as I take it, from its free will. The Dharmakâya does
not make any conscious, struggling efforts to shower upon all sentient
creatures its innumerable merits, benefits, and blessings. If there
were in it any trace of elaboration, that would mean a struggle within
itself of divers tendencies, one trying to gain ascendency over
another. And it is apparent that any struggle and its necessary ally,
compulsion, are incompatible with our conception of the highest
religious reality. Absolute spontaneity and perfect freedom is one of
those necessary attributes which our religious consciousness cannot
help ascribing to its object of reverence. Buddhists therefore
repeatedly affirm that the activity of the Dharmakâya is perfectly
free from all effort and coercion, external and internal. Its every
act of creation or salvation {237} or love emanates from its own free
will, unhampered by any struggling exertion which characterises the
doings of mankind. This free will which is divine, standing in such a
striking contrast with our own “free will” which is human and at best
very much limited, is called by the Buddhists the Dharmakâya’s
“Purvapranidhânabala.”[101]
As the Dharmakâya works of its own accord it does not seek any
recompense for its deed; and it is evident that every act of the
Dharmakâya is always for the best welfare of its creatures, for they
are its manifestations and it must know what they need. We do not have
to ask for our “daily bread,” {238} nor have we to praise or eulogise
its virtues to court its special grace, nor is there any necessity for
us to offer prayer or supplication to the Dharmakâya. Consider the
lilies of the field which neither toil nor spin,--and I might
add,--which ask not for any favoritism from above; yet are they not
arrayed even better than Solomon in all his glory? The Dharmakâya
shines in its august magnificence everywhere there is life, nay, even
where there is death. We are all living in the midst of it and yet,
strange to say, as “the fish knows not the presence of water about
itself,” and also as “the mountaineers recognise not the mountains
among which they hunt,” even so we know not whence that power comes
whose work is made manifest in us and whither it finally leadeth us.
In spite of this profound ignorance, we really feel that we are here,
and thereby we rest supremely contented. For we believe that all this
is wrought through the mysterious and miraculous will of the
Dharmakâya, who does all excellent works and seeks no recompense
whatever.
_The Will of the Dharmakâya._
Summarily speaking, the Dharmakâya assumes three essential aspects as
reflected in our religious consciousness: first, it is intelligence
(_prajñâ_); secondly, it is love (_karunâ_); and thirdly, it is the
will (_pranidhânabala_). We know that it is intelligence from the
declaration that the Dharmakâya directs the course of the universe,
not blindly but rationally; we know again that it is love because it
embraces all {239} beings with fatherly tenderness;[102] and finally
we must assume that it is a will, because the Dharmakâya has firmly
set down its aim of activity in that good shall be the final goal of
all evil in the universe. Without the will, love and intelligence will
not be realised; without love, the will and intelligence will lose
their impulse; without intelligence, love and the will will be
irrational. In fact, the three are co-ordinates and constitute the
oneness of the Dharmakâya; and by oneness I mean the absolute, and
not the numerical, unity of all these three things in the being of the
Dharmakâya, for intelligence and love and the will are differentiated
as such only in our human, finite consciousness.
Some Buddhists may not agree entirely with the view here expounded.
They may declare: “We conform to your view when you say the Dharmakâya
is intelligence and love, as this is expressly stated in the sûtras
and çâstras; but we do not see how it could be made a will. Indeed,
the Scriptures say that the Dharmakâya is in possession of the
Pranidhânabala, but this bala or power is not necessarily the will, it
is the power of prayers or intense vows. The Dharmakâya actually made
solemn vows, and their spiritual energy abiding in the world of
particulars works out its original plan and makes possible the
universal salvation of all creatures.”
It is quite true that the word pranidhânabala means {240} literally
“the power of original prayers.” But this literary rendering totally
ignores its inner significance without which the nature of the
Dharmakâya would become unintelligible. We admit that the Dharmakâya
knows no higher existence by which it is conditioned, nor has it any
fragmentary, limited consciousness like that of human being, nor has
it any intrinsic want by which it is necessitated to appeal to
something other than itself. It is, therefore, utterly nonsensical to
speak of its prayer, “original” or borrowed, as some Buddhists are
inclined to think. On the other hand, we are perfectly justified in
saying that whatever is done by the Dharmakâya is done by its own
free will independent of all the determinations that might affect it
from outside.
But I can presume the reason why they speak of the prayers of the
Dharmakâya instead of its will. Here we have an instance of emotional
outburst. The fervency of the intense religious sentiment not
infrequently carries us beyond the limits of the intellect, landing us
in a region full of mysteries and contradictions. It anthropomorphises
everything beyond the proper measure of intellection and ascribes all
earthly human feelings and passions to an object which the mind
well-balanced demands to be above all the forms of human helplessness.
The Buddhists, especially those of the Sukhâvatî sect,[103] recognise
the existence {241} of an all-powerful will, all-embracing love, and
all-knowing intelligence in the Dharmakâya, but they want to represent
it more concretely and in a more humanly fashion before the mental
vision of the less intellectual followers. The result thus is that the
Dharmakâya in spite of its absoluteness made prayers to himself to
emancipate all sentient beings from the sufferings of birth and death.
But are not these self-addressed prayers of the Dharmakâya which
sprang out of its inmost nature exactly what constitutes its will?