'He who discerns the Dhamma discerns me'

By Ven. Prof. Bellanwila Wimalaratana Thera

There are two salient characteristics in any religion which has a long history. One of them points to the fact that the fundamental nature of the religion should continue to exist in its original form.

The other points to the necessity of transformations of these from country to country into which the religion spreads in keeping with the contemporary happenings, changes and modernization of religious rites.

The first group strictly adheres to the basic teachings and rejects all forms of modifications.

The other group advocates that, advancing in tandem with contemporary changes would result in the development and expansion of the religion.

When we look at the history of any religion which has an organised form, we can see that various sects, schools, traditions, divisions and sub-divisions have come into being as a result of these two-fold characteristics of religion.

These two traditions can be seen in Buddhism as well. One sect strictly clings on to the old tradition, while the other is open to modification.

The group which emphatically asserts that the Tripitaka, which includes the teachings of the Buddha, should be preserved in its original form, constituted the Theravada tradition and the group which accepts the ideological developments, subsequently formed Mahayana sect.

The traditions such as Vajrayana and Tantrayana have stemmed from Mahayana itself. Although both Theravada and Mahayana accept the basic factors, such as the Four Noble Truths, Theory on Cause and Effect and Nirvana, yet they have conflicting analysis on the concepts of the Buddhahood, Body of the Buddha (Buddhakaya), aspirants to Buddhadood (Bodhisatva) and Arahantship.

However, it can be mentioned that the new concepts in Mahayana Buddhism have been shaped and developed from the original Buddhist teachings.

Some scholars believe that Mahayana teachings are not entirely new concepts, that they can be clearly seen in the original teachings of the Buddha.

Some others say that what the Mahayana version has done is to analyze the ideas in the Pali texts in a clearer and broader perspective.

But when we look at the basic Buddhist concepts found in the Mahayana Sutras, we see a development of ideas basically contrary to the fundamental teaching rather than a broader definition and interpretation. Original Buddhist teachings pertaining to the Buddha concept, which is pivotal to Buddhism and its subsequent development, is a vivid example in this regard.

According to original Buddhism, the Buddha is a human being, both in outward appearance and also in all respects, who attained supreme wisdom and became a teacher who expounded the Dhamma to people of all walks of life, in a spirit of humility (Sattha deva manussanam). Although adorned by miracles and extraordinary phenomena, the story of the life of the Buddha has been undoubtedly reported in a way which gives priority to historic facts. According to Pali texts, the story of his life can be summarised as follows.

The Buddha who was born as a son of a king of a small kingdom called Sakya Janapada, left the palace in the prime of life despite parental opposition and became a wandering ascetic. After studying under two teachers, and acquiring and later losing five disciples, in the end, on his own, endeavour he found the truth he was seeking.

Then, having gathered a nucleus of followers, which he gradually developed into a monastic Order, he travelled on foot from place to place in northeastern India preaching, teaching and engaging in debates.

Finally, at the age of eighty or so, having established a community of well-trained and well-disciplined disciples, he passed away in a small township called Kusinagar (Kusinara), after which, as stated in the texts, devas and men see him no more.

It is noteworthy that all Buddhist schools accept, that all those major events connected with the life of the Buddha are undoubtedly historical occurrences. But the problems, in this context, stem primarily from some remarks of the Buddha himself, regarding the Buddhahood attained by him and the nature of the Buddha.

It is clear from the Pali texts that during the lifetime of the Buddha, problems had arisen as to who the Buddha was, whether the human form would be discarded through the attainment of Supramundane state and how the Buddhahood underwent change in values and differed from all existing religions.

Such problems were caused mainly by the fact that, on one hand, the Theravada texts deal with his human characteristics in a very credible form, and on the other, they simultaneously deal with his super-human characteristics.

However, the Theravada tradition has continuously endeavoured to establish that the Buddha was born as a human being, attained Buddhahood, and finally attained ‘Parinirvana’ as a human being. But it is obvious from the development of Mahayana thinking that subsequently, words of the Buddha himself found in early texts, were used to adduce different ideas about the Buddhahood.

A few weeks after Enlightenment, the Buddha visited the Pancavaggiya Bhikkhus, who addressed him by his personal name and in a friendly way.

Then the Buddha advised them that it was inappropriate for the Buddha to be addressed by his personal name or as an ordinary friend, and that the Tathagata is an Arahant and a Fully Enlightened One.

On another occasion when a Brahmin called Dona inquired whether the Enlightened One was a human being, a demon, a deva or a Brahma, the Enlightened One replied that he was none of them, but the Buddha.

According to the Theravada tradition these statements do not alienate the Buddha from the human state and include him in a divine (deva) state.

But in Mahayana texts these statements are interpreted to mean that the Buddha transcends the human, demon, deva and brahma states; that he does not take any physical form, and that the Buddhahood is Dharma and the Truth itself.

As such, Mahayana texts do not accept that the Buddha had a definite physical body. The Buddhahood can be seen only in a supreme state of the Dharma and not as an individual.

The statement “if one discerns the Dharma and not as an individual.

The statement “if one discerns the Dharma he discerns me” made by the Buddha and included in the Theravada Tripitaka is an example of the complex meanings given in Mahayana texts in relation to the Body of the Buddha. This particular statement made by the Buddha to a Bhikkhu called Vakkali who was looking at the Buddha in great admiration, means that if anyone realises the Dhamma he would understand who the Buddha is.

The literal meanings of the Buddha's statement in question is, that it is advisable to follow the Dhamma, rather than revering and venerating the Buddha's body.

There is no metaphorical meaning in it. But the scholars of later schools of thought defined this statement as a rejection of the belief of a Buddha with a physical body, and as an assertion that the Dhamma is the real body of the Buddha.

In order to confirm this concept, epithets adducted to the Tathagata in Pali texts, e.g. Dhammakaya (body of the Dhamma), Dhamma-bhuta (one who became the Dhamma) and so on, have been cited.

Hence the concept of Mahayanists was that the Buddha is the Dharma, the Supreme Truth. If so, what is meant by the phrase "the advent of the Buddha?" At the early stages of the development of the Buddhakaya concept, the replay to this question was, that it is a manifestation, an appearance (Nirmanakaya) of the Dharma, for the good of the people.

The Noble Truth or the Dharmakaya is born in human form, attains supreme Enlightenment. Expounds the Dharman and finally attains Parinirvana. Therefore, the Buddha, known as Gautama or by any other name, are mere manifestations and not real human beings.

It is a misconception to see this manifestation as the Buddha. Hence, in order to see the real Buddha, the Dhamma should be understood.

It is this very idea that is advanced by Nagarjuna who is his examination.

("Tathagato yat svabhavas tat svabhavam idam jagat tathagato nihsvabhavo nihsvabhavam idam jagat" (Whatever is the self-nature of the Tahtagata that is also the self-nature of the inverse. The Tathagata is devoid of self-nature. This universe is also devoid of self-nature.)

This in other words is an identification of the Buddha with pratityasamutpada.

Accordingly, at the beginning of the Buddhakaya concept of Mahayana Buddhism, the Buddha was considered to have two bodies viz., the Dharmakaya and Nirmanakaya (Manifestation).

Some scholars say that according to Pali texts, the Buddha manifested himself on various occasions in physical form, and therefore, the idea of Nirmanakaya in Mahayana was developed through Theravada teachings.

After a passage of time another body was added to the Mahayana concept of Buddhakaya based on the explanation how the manifestations are possible through the Supreme Truth which does not have a physical form. This third body is known as "Sambhogakaya" which denotes the form of aspirants to Buddhahood who are living in divine abodes. The aspirants to Buddhahood (Bodhisatva) manifest themselves in Sambhogakaya for the good of the people until they attain Parinirvana.

This Sambhogakaya concept was developed parallel to the Mahayana concept regarding the aspirants to Buddhahood (Bodhisatva) which differs from that of Theravada. The aspirants to Buddhahood appear in the world in the form of this Sambhogakaya. At the same time, all discourses of the Mahayana were expounded to the aspirants to Buddhahood, means the personification of the Supreme Truth realised by the aspirants to Buddhahood.

For the aspirants to Buddhahood it is Parasambhogakaya (sub-Buddha) and for the Buddha it is Svasambhogakaya (super-Buddha).

Accordingly, the Trikaya concept was formed. The salient feature of this Trikaya (Triple Body) concept is that the Buddhakaya is not limited to one Buddha, but involves an unlimited number of Buddhas and aspirants to Buddhahood Although previous and future Buddhas are mentioned in the Theravada teachings, the life and the Dhamma expounded by Gautama or Sakyamuni Buddha are sufficient for the culmination of the goal of the Buddhist way of life.

According to Mahayana, past and future Buddhas are unlimited. But these Buddhas are a manifestation of Universal Truth, Supreme Truth and Reality, and can be called Adi-Buddha. There is no birth or death as such. From time to time these Buddhas appear in the world in order to emancipate the living beings. There are Buddha in all directions. These spheres are known as Buddha-fields, which are headed by different Buddhas.

The Adi-Buddha or Supreme Truth consists of five appearances namely, Vairocana, Akshobhya, Ratnasambhava, Amithabha and Amoghasiddhi. The respective Buddha sphere are headed by these Buddhas.

What we have already stated explains that according to Theravada, one who is born as a human being can attain Enlightenment through one's wisdom. But according to Mahayana Buddhism the Buddhahood has become a very complex concept. In Theravada, the Buddha is a teacher and a guide. The Buddha cannot confer Enlightenment on anybody. To attain Nirvana, one must follow the teachings of the Buddha through one's own effort. On the contrary, the last stage of the Buddhakaya concept is that one has to find emancipation through the Buddha himself.

Buddha Amithabha, who is the head of the Western Paradise (Sukhavati), brings about the Enlightenment of those who take refuge in him. What is necessary is to worship him as often as possible.

Those who worship the Buddha Amithabha will be born in Sukhavati Heaven, where he dwells and finally attains Nirvana. This idea found in Mahayana discourses such as Sukhavati Sutra, makes the Buddha a Saviour-God.

This is altogether contrary to the fundamental Buddhist teachings, which totally reject the concept of a Saviour.