Dharmakāya - Revision history

Pablo Sender: Redirected page to Dharmakaya

2017-07-05T19:16:00Z

Redirected page to Dharmakaya

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	'''Dharmakāya''' (devanāgarī: धर्म काय) is a [[Sanskrit]] word meaning "truth body" or "reality body". In Mahayana Buddhism it is one of the three bodies (Trikayas) of the [[Buddha]]. Dharmakaya constitutes the unmanifested, "inconceivable" aspect of a Buddha, out of which Buddhas arise and to which they return after their dissolution.		#redirect [[Dharmakaya]]

	~~== In Mahayana Buddhism ==~~

	~~== In Theosophy ==~~

	In Theosophical literature the term Dharmakāya has being used mainly in two ways: a) as a "glorified spiritual body", in terms of the [[Mahayana Buddhism\|Mahayana Buddhist]] teaching of the [[trikāya]], and b) as a universally diffused essence, similar to the concept found in some schools of [[Vajrayana Buddhism]].

	~~In one instance Mme. Blavatsky used the term as an adjective, to point out to the quality of the intellect in which [[ālaya]], the universal soul, can be reflected:~~

	<blockquote>Ālaya, or Nying-po, being the root and basis of all, invisible and incomprehensible to human eye and intellect, it can reflect only its reflection—not Itself. Thus that reflection will be mirrored like the moon in tranquil and clear water only in the passionless Dharmakâya intellect, and will be distorted by the flitting image of everything perceived in a mind that is itself liable to be disturbed.<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. XIV (Wheaton, IL: Theosophical Publishing House, 1995), 439.</ref></blockquote>

	~~=== Glorified spiritual body ===~~

	~~In [[The Theosophical Glossary (book)\|''The Theosophical Glossary'']] Mme. Blavatsky wrote:~~

	<blockquote>Dharmakâya (Sk). Lit., “the glorified spiritual body” called the “Vesture of Bliss”. The third, or highest of the Trikâya (Three Bodies), the attribute developed by every “[[Buddha]]”, i.e., every initiate who has crossed or reached the end of what is called the “fourth Path” (in esotericism the sixth “portal” prior to his entry on the seventh). The highest of the Trikâya, it is the fourth of the Buddhakchêtra, or Buddhic planes of consciousness, represented figuratively in Buddhist asceticism as a robe or vesture of luminous Spirituality.<br>
	~~In popular Northern Buddhism these vestures or robes are:<br>~~
	(1) Nirmanakâya (2) Sambhogakâya (3) and Dharmakâya the last being the highest and most sublimated of all, as it places the ascetic on the threshold of [[Nirvāṇa\|Nirvâna]].<ref>Helena Petrovna Blavatsky, ''The Theosophical Glossary'' (Krotona, CA: Theosophical Publishing House, 1973), 100.</ref></blockquote>

	~~However, she says this is the [[exotericism\|exoteric]] teaching. A more [[esotericism\|esoteric]] view is offered in the Glossary of [[The Voice of the Silence (book)\|''The Voice of the Silence'']]:~~

	<blockquote>The Dharmakâya body is that of a complete Buddha, i.e., no body at all, but an ideal breath: Consciousness merged in the Universal Consciousness, or [[Soul]] devoid of every attribute. Once a Dharmakâya, an [[Adept]] or Buddha leaves behind every possible relation with, or thought for this earth.<ref>Helena Petrovna Blavatsky, ''The Voice of the Silence'' (Adyar, Madras: Theosophical Publishing House, 1992), 96-97.</ref></blockquote>

	Those who attain the Dharmakâya are Jîvanmuktas or Nirvâṇîs "without remains";<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. XIV (Wheaton, IL: Theosophical Publishing House, 1995), 376.</ref> they are "the pure Arupa, the formless Breaths".<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. XIV (Wheaton, IL: Theosophical Publishing House, 1995), 436.</ref> The "perfect [[Initiation\|Initiate]]" who during [[Samādhi]] separates his [[Higher Self]] entirely from his [[sthūla-śarīra\|body]], can attain momentarily the Dharmakâya, experiencing a state of [[Nirvāṇa]] “without remains”.<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. XIV (Wheaton, IL: Theosophical Publishing House, 1995), 439, fn.</ref></blockquote>

	~~=== Universally diffused essence ===~~

	~~Samuel Beal, a scholar of late nineteenth century, wrote in 1871:~~

	<blockquote>So again, when the idea of a universally diffused essence (dharmakaya) was accepted as a dogmatic necessity, a further question arose as to the relation which this 'supreme existence' bore to time, space, and number. And from this consideration appears to have proceeded the further invention of the several names Vairochana (the Omnipresent), Amitabha (for Amirta) the Eternal, and [[Adi-Buddha]] (yih-sin) the 'one form of existence.'<ref>Samuel Beal, ''A Catena of Buddhist Scriptures from the Chinese'' (London: Trubner & Co., 1871), 373.</ref></blockquote>

	In one of the [[Mahatma Letter No. 67\|Mahatma Letters to A. P. Sinnett]], Master [[Koot Hoomi\|K.H.]] defines Dharmakāya in a similar way, as "the mystic, universally diffused essence", and also identifies it with Yin Sin ("the one form of existence") and [[Adi-Buddha#~~Adi-Buddhi\|"Adi-Buddhi"]].<ref>Vicente Hao Chin, Jr., ''The Mahatma Letters to A.P. Sinnett in chronological sequence'' No. 67 (Quezon City: Theosophical Publishing House, 1993), 182.</ref> In~~ [[~~Mahatma Letter No. 111\|letter No. 111]] we find a similar reference to [[Yih-sin]] but now it is said to be "the child of~~ Dharmakaya".<ref>Vicente Hao Chin, Jr., ''The Mahatma Letters to A.P. Sinnett in chronological sequence'' No. 111 (Quezon City: Theosophical Publishing House, 1993), 378-379.</ref> This view of Dharmakāya is related to the idea of the "[[Elements#The One element\|one element]]" in [[Theosophy]].

	A similar correlation has been shown to exist in the Jonangpa school of [[Tibetan Buddhism]] by David Reigle. He quotes the text ''Ratna-gotra-vihhaga'' about "the element" or dhatu (which is permanent, stable, quiescent, and eternal), and adds:

	<blockquote>As noted earlier, this one thing, dhatu or element, may be called tathagata-garbha or Buddha-nature when obscured, and dharma-kaya or body of the law when unobscured.<ref>[http://easterntradition.org/book%20of%20dzyan%20research%20report%202-theosophy%20in%20tibet-the%20teachings%20of%20the%20jonagpa%20school.pdf# Theosophy in Tibet: The Teachings of the Jonangpa School] by David Reigle</ref></blockquote>

	~~=== Dhyani-Buddhas ===~~

	~~Mme. Blavatsky says that the [[Dhyāni-Buddha]]s are the Dharmakāyas from previous [[manvantara]]s:~~

	<blockquote>. . . a “Son of Light” from a still higher sphere, Who being Arupa, has no personal [[Astral Body\|astral body]] of His own fit for this world. Such “Sons of Light,” or Dhyâni-Buddhas, are the Dharmakâyas of preceding Manvantaras, who have closed their cycles of incarnations in the ordinary sense and who, being thus [[Karma]]less, have long ago dropped their individual Rūpas, and have become identified with the first Principle.<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. XIV (Wheaton, IL: Theosophical Publishing House, 1995), 397.</ref></blockquote>

	~~In another passage, she states that they are in the Dharmakaya state:~~

	<blockquote>The Âtmic or Auric state or locality. It radiates directly from the periodical manifestation in ABSOLUTENESS, and is the first something in the Universe. Its correspondence in Kosmos is the hierarchy of non-substantial primordial beings, in a place which is no state. This hierarchy contains the primordial plane, all that was, is, and will be, from the beginning to the end of the Mahâmanvantara; all is there. This statement should not, however, be taken to imply fatality, kismet: the latter is contrary to all the teachings of Occultism. Here are the hierarchies of the Dhyâni-Buddhas. Their state is that of Para-Samâdhi, of the Dharmakâya; a state where no progress is possible. The entities there may be said to be crystallized in purity, in homogeneity.<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. XII (Wheaton, IL: Theosophical Publishing House, 1980), 665.</ref></blockquote>

	~~== Notes ==~~

	~~<references/>~~

	~~==Further reading==~~

	~~[[Category:Sanskrit terms]]~~
	~~[[Category:Buddhist concepts]]~~
	~~[[Category:Theosophical concepts]]~~
	~~[[Category:Concepts in The Secret Doctrine~~]]

Pablo Sender at 18:32, 29 June 2017

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	Samuel Beal, a scholar of late nineteenth century, wrote in 1871:		Samuel Beal, a scholar of late nineteenth century, wrote in 1871:

	<blockquote>So again, when the idea of a universally diffused essence (dharmakaya) was accepted as a dogmatic necessity, a further question arose as to the relation which this 'supreme existence' bore to time, space, and number. And from this consideration appears to have proceeded the further invention of the several names Vairochana (the Omnipresent), Amitabha (for Amirta) the Eternal, and Adi-Buddha (yih-sin) the 'one form of existence.'<ref>Samuel Beal, ''A Catena of Buddhist Scriptures from the Chinese'' (London: Trubner & Co., 1871), 373.</ref></blockquote>		<blockquote>So again, when the idea of a universally diffused essence (dharmakaya) was accepted as a dogmatic necessity, a further question arose as to the relation which this 'supreme existence' bore to time, space, and number. And from this consideration appears to have proceeded the further invention of the several names Vairochana (the Omnipresent), Amitabha (for Amirta) the Eternal, and [[Adi-Buddha]] (yih-sin) the 'one form of existence.'<ref>Samuel Beal, ''A Catena of Buddhist Scriptures from the Chinese'' (London: Trubner & Co., 1871), 373.</ref></blockquote>

	In one of the [[Mahatma Letter No. 67\|Mahatma Letters to A. P. Sinnett]], Master [[Koot Hoomi\|K.H.]] defines Dharmakāya in a similar way, as "the mystic, universally diffused essence", and also identifies it with Yin Sin ("the one form of existence") and [[~~Ādi~~-Buddha#Adi-Buddhi\|"Adi-Buddhi"]].<ref>Vicente Hao Chin, Jr., ''The Mahatma Letters to A.P. Sinnett in chronological sequence'' No. 67 (Quezon City: Theosophical Publishing House, 1993), 182.</ref> In [[Mahatma Letter No. 111\|letter No. 111]] we find a similar reference to [[Yih-sin]] but now it is said to be "the child of Dharmakaya".<ref>Vicente Hao Chin, Jr., ''The Mahatma Letters to A.P. Sinnett in chronological sequence'' No. 111 (Quezon City: Theosophical Publishing House, 1993), 378-379.</ref> This view of Dharmakāya is related to the idea of the "[[Elements#The One element\|one element]]" in [[Theosophy]].		In one of the [[Mahatma Letter No. 67\|Mahatma Letters to A. P. Sinnett]], Master [[Koot Hoomi\|K.H.]] defines Dharmakāya in a similar way, as "the mystic, universally diffused essence", and also identifies it with Yin Sin ("the one form of existence") and [[Adi-Buddha#Adi-Buddhi\|"Adi-Buddhi"]].<ref>Vicente Hao Chin, Jr., ''The Mahatma Letters to A.P. Sinnett in chronological sequence'' No. 67 (Quezon City: Theosophical Publishing House, 1993), 182.</ref> In [[Mahatma Letter No. 111\|letter No. 111]] we find a similar reference to [[Yih-sin]] but now it is said to be "the child of Dharmakaya".<ref>Vicente Hao Chin, Jr., ''The Mahatma Letters to A.P. Sinnett in chronological sequence'' No. 111 (Quezon City: Theosophical Publishing House, 1993), 378-379.</ref> This view of Dharmakāya is related to the idea of the "[[Elements#The One element\|one element]]" in [[Theosophy]].

	A similar correlation has been shown to exist in the Jonangpa school of [[Tibetan Buddhism]] by David Reigle. He quotes the text ''Ratna-gotra-vihhaga'' about "the element" or dhatu (which is permanent, stable, quiescent, and eternal), and adds:		A similar correlation has been shown to exist in the Jonangpa school of [[Tibetan Buddhism]] by David Reigle. He quotes the text ''Ratna-gotra-vihhaga'' about "the element" or dhatu (which is permanent, stable, quiescent, and eternal), and adds:

Pablo Sender: /* Dhyani-Buddhas */

2012-10-18T19:02:21Z

Dhyani-Buddhas

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	<blockquote>. . . a “Son of Light” from a still higher sphere, Who being Arupa, has no personal [[Astral Body\|astral body]] of His own fit for this world. Such “Sons of Light,” or Dhyâni-Buddhas, are the Dharmakâyas of preceding Manvantaras, who have closed their cycles of incarnations in the ordinary sense and who, being thus [[Karma]]less, have long ago dropped their individual Rūpas, and have become identified with the first Principle.<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. XIV (Wheaton, IL: Theosophical Publishing House, 1995), 397.</ref></blockquote>		<blockquote>. . . a “Son of Light” from a still higher sphere, Who being Arupa, has no personal [[Astral Body\|astral body]] of His own fit for this world. Such “Sons of Light,” or Dhyâni-Buddhas, are the Dharmakâyas of preceding Manvantaras, who have closed their cycles of incarnations in the ordinary sense and who, being thus [[Karma]]less, have long ago dropped their individual Rūpas, and have become identified with the first Principle.<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. XIV (Wheaton, IL: Theosophical Publishing House, 1995), 397.</ref></blockquote>

			In another passage, she states that they are in the Dharmakaya state:

	<blockquote>The Âtmic or Auric state or locality. It radiates directly from the periodical manifestation in ABSOLUTENESS, and is the first something in the Universe. Its correspondence in Kosmos is the hierarchy of non-substantial primordial beings, in a place which is no state. This hierarchy contains the primordial plane, all that was, is, and will be, from the beginning to the end of the Mahâmanvantara; all is there. This statement should not, however, be taken to imply fatality, kismet: the latter is contrary to all the teachings of Occultism. Here are the hierarchies of the Dhyâni-Buddhas. Their state is that of Para-Samâdhi, of the Dharmakâya; a state where no progress is possible. The entities there may be said to be crystallized in purity, in homogeneity.<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. XII (Wheaton, IL: Theosophical Publishing House, 1980), 665.</ref></blockquote>		<blockquote>The Âtmic or Auric state or locality. It radiates directly from the periodical manifestation in ABSOLUTENESS, and is the first something in the Universe. Its correspondence in Kosmos is the hierarchy of non-substantial primordial beings, in a place which is no state. This hierarchy contains the primordial plane, all that was, is, and will be, from the beginning to the end of the Mahâmanvantara; all is there. This statement should not, however, be taken to imply fatality, kismet: the latter is contrary to all the teachings of Occultism. Here are the hierarchies of the Dhyâni-Buddhas. Their state is that of Para-Samâdhi, of the Dharmakâya; a state where no progress is possible. The entities there may be said to be crystallized in purity, in homogeneity.<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. XII (Wheaton, IL: Theosophical Publishing House, 1980), 665.</ref></blockquote>

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Dhyani-Buddhas

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	<blockquote>. . . a “Son of Light” from a still higher sphere, Who being Arupa, has no personal [[Astral Body\|astral body]] of His own fit for this world. Such “Sons of Light,” or Dhyâni-Buddhas, are the Dharmakâyas of preceding Manvantaras, who have closed their cycles of incarnations in the ordinary sense and who, being thus [[Karma]]less, have long ago dropped their individual Rūpas, and have become identified with the first Principle.<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. XIV (Wheaton, IL: Theosophical Publishing House, 1995), 397.</ref></blockquote>		<blockquote>. . . a “Son of Light” from a still higher sphere, Who being Arupa, has no personal [[Astral Body\|astral body]] of His own fit for this world. Such “Sons of Light,” or Dhyâni-Buddhas, are the Dharmakâyas of preceding Manvantaras, who have closed their cycles of incarnations in the ordinary sense and who, being thus [[Karma]]less, have long ago dropped their individual Rūpas, and have become identified with the first Principle.<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. XIV (Wheaton, IL: Theosophical Publishing House, 1995), 397.</ref></blockquote>

			<blockquote>The Âtmic or Auric state or locality. It radiates directly from the periodical manifestation in ABSOLUTENESS, and is the first something in the Universe. Its correspondence in Kosmos is the hierarchy of non-substantial primordial beings, in a place which is no state. This hierarchy contains the primordial plane, all that was, is, and will be, from the beginning to the end of the Mahâmanvantara; all is there. This statement should not, however, be taken to imply fatality, kismet: the latter is contrary to all the teachings of Occultism. Here are the hierarchies of the Dhyâni-Buddhas. Their state is that of Para-Samâdhi, of the Dharmakâya; a state where no progress is possible. The entities there may be said to be crystallized in purity, in homogeneity.<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. XII (Wheaton, IL: Theosophical Publishing House, 1980), 665.</ref></blockquote>

	== Notes ==		== Notes ==

Pablo Sender: /* In Theosophy */

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In Theosophy

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	== In Theosophy ==		== In Theosophy ==

	In Theosophical literature the term Dharmakāya has being used mainly in two ways: a) as a "glorified spiritual body", in terms the [[Mahayana Buddhism\|Mahayana Buddhist]] teaching of the [[trikāya]], and b) as a universally diffused essence, similar to the concept found in some schools of [[Vajrayana Buddhism]].		In Theosophical literature the term Dharmakāya has being used mainly in two ways: a) as a "glorified spiritual body", in terms of the [[Mahayana Buddhism\|Mahayana Buddhist]] teaching of the [[trikāya]], and b) as a universally diffused essence, similar to the concept found in some schools of [[Vajrayana Buddhism]].

	~~There is, however, an~~ instance ~~where~~ term ~~was also used~~ as an adjective ~~(in the phrase "Dharmakâya intellect")~~ to point out to the quality of the ~~mind~~ in which [[ālaya]], the universal soul, can be reflected:		In one instance Mme. Blavatsky used the term as an adjective, to point out to the quality of the intellect in which [[ālaya]], the universal soul, can be reflected:

	<blockquote>Ālaya, or Nying-po, being the root and basis of all, invisible and incomprehensible to human eye and intellect, it can reflect only its reflection—not Itself. Thus that reflection will be mirrored like the moon in tranquil and clear water only in the passionless Dharmakâya intellect, and will be distorted by the flitting image of everything perceived in a mind that is itself liable to be disturbed.<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. XIV (Wheaton, IL: Theosophical Publishing House, 1995), 439.</ref></blockquote>		<blockquote>Ālaya, or Nying-po, being the root and basis of all, invisible and incomprehensible to human eye and intellect, it can reflect only its reflection—not Itself. Thus that reflection will be mirrored like the moon in tranquil and clear water only in the passionless Dharmakâya intellect, and will be distorted by the flitting image of everything perceived in a mind that is itself liable to be disturbed.<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. XIV (Wheaton, IL: Theosophical Publishing House, 1995), 439.</ref></blockquote>
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	In [[The Theosophical Glossary (book)\|''The Theosophical Glossary'']] Mme. Blavatsky wrote:		In [[The Theosophical Glossary (book)\|''The Theosophical Glossary'']] Mme. Blavatsky wrote:

	<blockquote>Dharmakâya (Sk). Lit., “the glorified spiritual body” called the “Vesture of Bliss”. The third, or highest of the Trikâya (Three Bodies), the attribute developed by every ~~“Buddha”~~, i.e., every initiate who has crossed or reached the end of what is called the “fourth Path” (in esotericism the sixth “portal” prior to his entry on the seventh). The highest of the Trikâya, it is the fourth of the Buddhakchêtra, or Buddhic planes of consciousness, represented figuratively in Buddhist asceticism as a robe or vesture of luminous Spirituality.<br>		<blockquote>Dharmakâya (Sk). Lit., “the glorified spiritual body” called the “Vesture of Bliss”. The third, or highest of the Trikâya (Three Bodies), the attribute developed by every “[[Buddha]]”, i.e., every initiate who has crossed or reached the end of what is called the “fourth Path” (in esotericism the sixth “portal” prior to his entry on the seventh). The highest of the Trikâya, it is the fourth of the Buddhakchêtra, or Buddhic planes of consciousness, represented figuratively in Buddhist asceticism as a robe or vesture of luminous Spirituality.<br>
	In popular Northern Buddhism these vestures or robes are:<br>		In popular Northern Buddhism these vestures or robes are:<br>
	(1) Nirmanakâya (2) Sambhogakâya (3) and Dharmakâya the last being the highest and most sublimated of all, as it places the ascetic on the threshold of Nirvâna.<ref>Helena Petrovna Blavatsky, ''The Theosophical Glossary'' (Krotona, CA: Theosophical Publishing House, 1973), 100.</ref></blockquote>		(1) Nirmanakâya (2) Sambhogakâya (3) and Dharmakâya the last being the highest and most sublimated of all, as it places the ascetic on the threshold of [[Nirvāṇa\|Nirvâna]].<ref>Helena Petrovna Blavatsky, ''The Theosophical Glossary'' (Krotona, CA: Theosophical Publishing House, 1973), 100.</ref></blockquote>

	However, she says this is the [[exotericism\|exoteric]] ~~view~~. A more [[esotericism\|esoteric]] view is offered in the Glossary of [[The Voice of the Silence (book)\|''The Voice of the Silence'']]:		However, she says this is the [[exotericism\|exoteric]] teaching. A more [[esotericism\|esoteric]] view is offered in the Glossary of [[The Voice of the Silence (book)\|''The Voice of the Silence'']]:

	<blockquote>The Dharmakâya body is that of a complete Buddha, i.e., no body at all, but an ideal breath: Consciousness merged in the Universal Consciousness, or Soul devoid of every attribute. Once a Dharmakâya, an Adept or Buddha leaves behind every possible relation with, or thought for this earth.<ref>Helena Petrovna Blavatsky, ''The Voice of the Silence'' (Adyar, Madras: Theosophical Publishing House, 1992), 96-97.</ref></blockquote>		<blockquote>The Dharmakâya body is that of a complete Buddha, i.e., no body at all, but an ideal breath: Consciousness merged in the Universal Consciousness, or [[Soul]] devoid of every attribute. Once a Dharmakâya, an [[Adept]] or Buddha leaves behind every possible relation with, or thought for this earth.<ref>Helena Petrovna Blavatsky, ''The Voice of the Silence'' (Adyar, Madras: Theosophical Publishing House, 1992), 96-97.</ref></blockquote>

	Those who attain the Dharmakâya are Jîvanmuktas or Nirvâṇîs "without remains";<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. XIV (Wheaton, IL: Theosophical Publishing House, 1995), 376.</ref> they are "the pure Arupa, the formless Breaths".<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. XIV (Wheaton, IL: Theosophical Publishing House, 1995), 436.</ref> The "perfect [[Initiation\|Initiate]]" who during [[Samādhi]] separates his [[Higher Self]] entirely from his [[sthūla-śarīra\|body]], can attain momentarily the Dharmakâya, experiencing a state of [[Nirvāṇa]] “without remains”.<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. XIV (Wheaton, IL: Theosophical Publishing House, 1995), 439, fn.</ref></blockquote>		Those who attain the Dharmakâya are Jîvanmuktas or Nirvâṇîs "without remains";<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. XIV (Wheaton, IL: Theosophical Publishing House, 1995), 376.</ref> they are "the pure Arupa, the formless Breaths".<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. XIV (Wheaton, IL: Theosophical Publishing House, 1995), 436.</ref> The "perfect [[Initiation\|Initiate]]" who during [[Samādhi]] separates his [[Higher Self]] entirely from his [[sthūla-śarīra\|body]], can attain momentarily the Dharmakâya, experiencing a state of [[Nirvāṇa]] “without remains”.<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. XIV (Wheaton, IL: Theosophical Publishing House, 1995), 439, fn.</ref></blockquote>

	~~=== Dhyani-Buddhas ===~~

	~~Mme. Blavatsky also refers to a different class of Dharmakāyas. They are known as [[Dhyāni-Buddha]]s in the [[Theosophy\|Theosophical literature]]:~~

	<blockquote>. . . a “Son of Light” from a still higher sphere, Who being Arupa, has no personal astral body of His own fit for this world. Such “Sons of Light,” or Dhyâni-Buddhas, are the Dharmakâyas of preceding Manvantaras, who have closed their cycles of incarnations in the ordinary sense and who, being thus Karmaless, have long ago dropped their individual Rūpas, and have become identified with the first Principle.<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. XIV (Wheaton, IL: Theosophical Publishing House, 1995), 397.</ref></blockquote>

	=== Universally diffused essence ===		=== Universally diffused essence ===
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	<blockquote>As noted earlier, this one thing, dhatu or element, may be called tathagata-garbha or Buddha-nature when obscured, and dharma-kaya or body of the law when unobscured.<ref>[http://easterntradition.org/book%20of%20dzyan%20research%20report%202-theosophy%20in%20tibet-the%20teachings%20of%20the%20jonagpa%20school.pdf# Theosophy in Tibet: The Teachings of the Jonangpa School] by David Reigle</ref></blockquote>		<blockquote>As noted earlier, this one thing, dhatu or element, may be called tathagata-garbha or Buddha-nature when obscured, and dharma-kaya or body of the law when unobscured.<ref>[http://easterntradition.org/book%20of%20dzyan%20research%20report%202-theosophy%20in%20tibet-the%20teachings%20of%20the%20jonagpa%20school.pdf# Theosophy in Tibet: The Teachings of the Jonangpa School] by David Reigle</ref></blockquote>

			=== Dhyani-Buddhas ===

			Mme. Blavatsky says that the [[Dhyāni-Buddha]]s are the Dharmakāyas from previous [[manvantara]]s:

			<blockquote>. . . a “Son of Light” from a still higher sphere, Who being Arupa, has no personal [[Astral Body\|astral body]] of His own fit for this world. Such “Sons of Light,” or Dhyâni-Buddhas, are the Dharmakâyas of preceding Manvantaras, who have closed their cycles of incarnations in the ordinary sense and who, being thus [[Karma]]less, have long ago dropped their individual Rūpas, and have become identified with the first Principle.<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. XIV (Wheaton, IL: Theosophical Publishing House, 1995), 397.</ref></blockquote>

	== Notes ==		== Notes ==

Pablo Sender: /* Universally diffused essence */

2012-10-03T22:03:56Z

Universally diffused essence

← Older revision		Revision as of 22:03, 3 October 2012
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	<blockquote>So again, when the idea of a universally diffused essence (dharmakaya) was accepted as a dogmatic necessity, a further question arose as to the relation which this 'supreme existence' bore to time, space, and number. And from this consideration appears to have proceeded the further invention of the several names Vairochana (the Omnipresent), Amitabha (for Amirta) the Eternal, and Adi-Buddha (yih-sin) the 'one form of existence.'<ref>Samuel Beal, ''A Catena of Buddhist Scriptures from the Chinese'' (London: Trubner & Co., 1871), 373.</ref></blockquote>		<blockquote>So again, when the idea of a universally diffused essence (dharmakaya) was accepted as a dogmatic necessity, a further question arose as to the relation which this 'supreme existence' bore to time, space, and number. And from this consideration appears to have proceeded the further invention of the several names Vairochana (the Omnipresent), Amitabha (for Amirta) the Eternal, and Adi-Buddha (yih-sin) the 'one form of existence.'<ref>Samuel Beal, ''A Catena of Buddhist Scriptures from the Chinese'' (London: Trubner & Co., 1871), 373.</ref></blockquote>

	In one of the [[Mahatma Letter No. 67\|Mahatma Letters to A. P. Sinnett]], Master [[Koot Hoomi\|K.H.]] defines Dharmakāya in a similar way, as "the mystic, universally diffused essence", and also identifies it with Yin Sin ("the one form of existence") and [[Ādi-Buddha#Adi-Buddhi\|"Adi-Buddhi"]].<ref>Vicente Hao Chin, Jr., ''The Mahatma Letters to A.P. Sinnett in chronological sequence'' No. 67 (Quezon City: Theosophical Publishing House, 1993), 182.</ref> In [[Mahatma Letter No. 111\|letter No. 111]] we find a similar reference to [[Yih-sin]] ~~(a more correct spelling)~~ but now it is said to be "the child of Dharmakaya".<ref>Vicente Hao Chin, Jr., ''The Mahatma Letters to A.P. Sinnett in chronological sequence'' No. 111 (Quezon City: Theosophical Publishing House, 1993), 378-379.</ref> This view of Dharmakāya is related to the idea of the "[[Elements#The One element\|one element]]" in [[Theosophy]].		In one of the [[Mahatma Letter No. 67\|Mahatma Letters to A. P. Sinnett]], Master [[Koot Hoomi\|K.H.]] defines Dharmakāya in a similar way, as "the mystic, universally diffused essence", and also identifies it with Yin Sin ("the one form of existence") and [[Ādi-Buddha#Adi-Buddhi\|"Adi-Buddhi"]].<ref>Vicente Hao Chin, Jr., ''The Mahatma Letters to A.P. Sinnett in chronological sequence'' No. 67 (Quezon City: Theosophical Publishing House, 1993), 182.</ref> In [[Mahatma Letter No. 111\|letter No. 111]] we find a similar reference to [[Yih-sin]] but now it is said to be "the child of Dharmakaya".<ref>Vicente Hao Chin, Jr., ''The Mahatma Letters to A.P. Sinnett in chronological sequence'' No. 111 (Quezon City: Theosophical Publishing House, 1993), 378-379.</ref> This view of Dharmakāya is related to the idea of the "[[Elements#The One element\|one element]]" in [[Theosophy]].

	A similar correlation has been shown to exist in the Jonangpa school of [[Tibetan Buddhism]] by David Reigle. He quotes the text ''Ratna-gotra-vihhaga'' about "the element" or dhatu (which is permanent, stable, quiescent, and eternal), and adds:		A similar correlation has been shown to exist in the Jonangpa school of [[Tibetan Buddhism]] by David Reigle. He quotes the text ''Ratna-gotra-vihhaga'' about "the element" or dhatu (which is permanent, stable, quiescent, and eternal), and adds:

Pablo Sender: /* Universally diffused essence */

2012-10-03T21:26:17Z

Universally diffused essence

← Older revision		Revision as of 21:26, 3 October 2012
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	<blockquote>So again, when the idea of a universally diffused essence (dharmakaya) was accepted as a dogmatic necessity, a further question arose as to the relation which this 'supreme existence' bore to time, space, and number. And from this consideration appears to have proceeded the further invention of the several names Vairochana (the Omnipresent), Amitabha (for Amirta) the Eternal, and Adi-Buddha (yih-sin) the 'one form of existence.'<ref>Samuel Beal, ''A Catena of Buddhist Scriptures from the Chinese'' (London: Trubner & Co., 1871), 373.</ref></blockquote>		<blockquote>So again, when the idea of a universally diffused essence (dharmakaya) was accepted as a dogmatic necessity, a further question arose as to the relation which this 'supreme existence' bore to time, space, and number. And from this consideration appears to have proceeded the further invention of the several names Vairochana (the Omnipresent), Amitabha (for Amirta) the Eternal, and Adi-Buddha (yih-sin) the 'one form of existence.'<ref>Samuel Beal, ''A Catena of Buddhist Scriptures from the Chinese'' (London: Trubner & Co., 1871), 373.</ref></blockquote>

	In one of the [[Mahatma Letter No. 67\|Mahatma Letters to A. P. Sinnett]], Master [[Koot Hoomi\|K.H.]] defines Dharmakāya in a similar way, as "the mystic, universally diffused essence", and also identifies it with [[Yin Sin]] ("the one form of existence") and [[Ādi-Buddha#Adi-Buddhi\|"Adi-Buddhi"]].<ref>Vicente Hao Chin, Jr., ''The Mahatma Letters to A.P. Sinnett in chronological sequence'' No. 67 (Quezon City: Theosophical Publishing House, 1993), 182.</ref> In [[Mahatma Letter No. 111\|letter No. 111]] we find a similar reference to Yi-~~hsin~~ (a more correct spelling) but now it is said to be "the child of Dharmakaya".<ref>Vicente Hao Chin, Jr., ''The Mahatma Letters to A.P. Sinnett in chronological sequence'' No. 111 (Quezon City: Theosophical Publishing House, 1993), 378-379.</ref> This view of Dharmakāya is related to the idea of the "[[Elements#The One element\|one element]]" in [[Theosophy]].		In one of the [[Mahatma Letter No. 67\|Mahatma Letters to A. P. Sinnett]], Master [[Koot Hoomi\|K.H.]] defines Dharmakāya in a similar way, as "the mystic, universally diffused essence", and also identifies it with Yin Sin ("the one form of existence") and [[Ādi-Buddha#Adi-Buddhi\|"Adi-Buddhi"]].<ref>Vicente Hao Chin, Jr., ''The Mahatma Letters to A.P. Sinnett in chronological sequence'' No. 67 (Quezon City: Theosophical Publishing House, 1993), 182.</ref> In [[Mahatma Letter No. 111\|letter No. 111]] we find a similar reference to [[Yih-sin]] (a more correct spelling) but now it is said to be "the child of Dharmakaya".<ref>Vicente Hao Chin, Jr., ''The Mahatma Letters to A.P. Sinnett in chronological sequence'' No. 111 (Quezon City: Theosophical Publishing House, 1993), 378-379.</ref> This view of Dharmakāya is related to the idea of the "[[Elements#The One element\|one element]]" in [[Theosophy]].

	A similar correlation has been shown to exist in the Jonangpa school of [[Tibetan Buddhism]] by David Reigle. He quotes the text ''Ratna-gotra-vihhaga'' about "the element" or dhatu (which is permanent, stable, quiescent, and eternal), and adds:		A similar correlation has been shown to exist in the Jonangpa school of [[Tibetan Buddhism]] by David Reigle. He quotes the text ''Ratna-gotra-vihhaga'' about "the element" or dhatu (which is permanent, stable, quiescent, and eternal), and adds:

Pablo Sender: /* Universally diffused essence */

2012-10-03T21:06:26Z

Universally diffused essence

← Older revision		Revision as of 21:06, 3 October 2012
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	<blockquote>So again, when the idea of a universally diffused essence (dharmakaya) was accepted as a dogmatic necessity, a further question arose as to the relation which this 'supreme existence' bore to time, space, and number. And from this consideration appears to have proceeded the further invention of the several names Vairochana (the Omnipresent), Amitabha (for Amirta) the Eternal, and Adi-Buddha (yih-sin) the 'one form of existence.'<ref>Samuel Beal, ''A Catena of Buddhist Scriptures from the Chinese'' (London: Trubner & Co., 1871), 373.</ref></blockquote>		<blockquote>So again, when the idea of a universally diffused essence (dharmakaya) was accepted as a dogmatic necessity, a further question arose as to the relation which this 'supreme existence' bore to time, space, and number. And from this consideration appears to have proceeded the further invention of the several names Vairochana (the Omnipresent), Amitabha (for Amirta) the Eternal, and Adi-Buddha (yih-sin) the 'one form of existence.'<ref>Samuel Beal, ''A Catena of Buddhist Scriptures from the Chinese'' (London: Trubner & Co., 1871), 373.</ref></blockquote>

	In one of the [[Mahatma Letter No. 67\|Mahatma Letters to A. P. Sinnett]], Master [[Koot Hoomi\|K.H.]] defines Dharmakāya in a similar way, as "the mystic, universally diffused essence", and also identifies it with Yin Sin ("the one form of existence") and [[Ādi-Buddha#Adi-Buddhi\|"Adi-Buddhi"]].<ref>Vicente Hao Chin, Jr., ''The Mahatma Letters to A.P. Sinnett in chronological sequence'' No. 67 (Quezon City: Theosophical Publishing House, 1993), 182.</ref> In [[Mahatma Letter No. 111\|letter No. 111]] we find a similar reference to Yi-hsin (a more correct spelling) but now it is said to be "the child of Dharmakaya".<ref>Vicente Hao Chin, Jr., ''The Mahatma Letters to A.P. Sinnett in chronological sequence'' No. 111 (Quezon City: Theosophical Publishing House, 1993), 378-379.</ref> This view of Dharmakāya is related to the idea of the "[[Elements#The One element\|one element]]" in [[Theosophy]].		In one of the [[Mahatma Letter No. 67\|Mahatma Letters to A. P. Sinnett]], Master [[Koot Hoomi\|K.H.]] defines Dharmakāya in a similar way, as "the mystic, universally diffused essence", and also identifies it with [[Yin Sin]] ("the one form of existence") and [[Ādi-Buddha#Adi-Buddhi\|"Adi-Buddhi"]].<ref>Vicente Hao Chin, Jr., ''The Mahatma Letters to A.P. Sinnett in chronological sequence'' No. 67 (Quezon City: Theosophical Publishing House, 1993), 182.</ref> In [[Mahatma Letter No. 111\|letter No. 111]] we find a similar reference to Yi-hsin (a more correct spelling) but now it is said to be "the child of Dharmakaya".<ref>Vicente Hao Chin, Jr., ''The Mahatma Letters to A.P. Sinnett in chronological sequence'' No. 111 (Quezon City: Theosophical Publishing House, 1993), 378-379.</ref> This view of Dharmakāya is related to the idea of the "[[Elements#The One element\|one element]]" in [[Theosophy]].

	A similar correlation has been shown to exist in the Jonangpa school of [[Tibetan Buddhism]] by David Reigle. He quotes the text ''Ratna-gotra-vihhaga'' about "the element" or dhatu (which is permanent, stable, quiescent, and eternal), and adds:		A similar correlation has been shown to exist in the Jonangpa school of [[Tibetan Buddhism]] by David Reigle. He quotes the text ''Ratna-gotra-vihhaga'' about "the element" or dhatu (which is permanent, stable, quiescent, and eternal), and adds:

Pablo Sender: /* Universally diffused essence */

2012-10-03T20:54:27Z

Universally diffused essence

← Older revision		Revision as of 20:54, 3 October 2012
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	<blockquote>So again, when the idea of a universally diffused essence (dharmakaya) was accepted as a dogmatic necessity, a further question arose as to the relation which this 'supreme existence' bore to time, space, and number. And from this consideration appears to have proceeded the further invention of the several names Vairochana (the Omnipresent), Amitabha (for Amirta) the Eternal, and Adi-Buddha (yih-sin) the 'one form of existence.'<ref>Samuel Beal, ''A Catena of Buddhist Scriptures from the Chinese'' (London: Trubner & Co., 1871), 373.</ref></blockquote>		<blockquote>So again, when the idea of a universally diffused essence (dharmakaya) was accepted as a dogmatic necessity, a further question arose as to the relation which this 'supreme existence' bore to time, space, and number. And from this consideration appears to have proceeded the further invention of the several names Vairochana (the Omnipresent), Amitabha (for Amirta) the Eternal, and Adi-Buddha (yih-sin) the 'one form of existence.'<ref>Samuel Beal, ''A Catena of Buddhist Scriptures from the Chinese'' (London: Trubner & Co., 1871), 373.</ref></blockquote>

	In one of the [[Mahatma Letter No. 67\|Mahatma Letters to A. P. Sinnett]] Master [[Koot Hoomi\|K.H.]] defines Dharmakāya in similar way, as "the mystic, universally diffused essence", and also identifies it with Yin Sin ("the one form of existence") and [[Ādi-Buddha#Adi-Buddhi\|"Adi-Buddhi"]].<ref>Vicente Hao Chin, Jr., ''The Mahatma Letters to A.P. Sinnett in chronological sequence'' No. 67 (Quezon City: Theosophical Publishing House, 1993), 182.</ref> This view is ~~similar~~ to the idea of the "[[Elements#The One element\|one element]]" in [[Theosophy]].		In one of the [[Mahatma Letter No. 67\|Mahatma Letters to A. P. Sinnett]], Master [[Koot Hoomi\|K.H.]] defines Dharmakāya in a similar way, as "the mystic, universally diffused essence", and also identifies it with Yin Sin ("the one form of existence") and [[Ādi-Buddha#Adi-Buddhi\|"Adi-Buddhi"]].<ref>Vicente Hao Chin, Jr., ''The Mahatma Letters to A.P. Sinnett in chronological sequence'' No. 67 (Quezon City: Theosophical Publishing House, 1993), 182.</ref> In [[Mahatma Letter No. 111\|letter No. 111]] we find a similar reference to Yi-hsin (a more correct spelling) but now it is said to be "the child of Dharmakaya".<ref>Vicente Hao Chin, Jr., ''The Mahatma Letters to A.P. Sinnett in chronological sequence'' No. 111 (Quezon City: Theosophical Publishing House, 1993), 378-379.</ref> This view of Dharmakāya is related to the idea of the "[[Elements#The One element\|one element]]" in [[Theosophy]].

	A similar correlation has been shown to exist in the Jonangpa school of [[Tibetan Buddhism]] by David Reigle. He quotes the text ''Ratna-gotra-vihhaga'' about "the element" or dhatu (which is permanent, stable, quiescent, and eternal), and adds:		A similar correlation has been shown to exist in the Jonangpa school of [[Tibetan Buddhism]] by David Reigle. He quotes the text ''Ratna-gotra-vihhaga'' about "the element" or dhatu (which is permanent, stable, quiescent, and eternal), and adds:

Pablo Sender: /* Universally diffused essence */

2012-10-03T20:09:09Z

Universally diffused essence

← Older revision		Revision as of 20:09, 3 October 2012
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	Samuel Beal, a scholar of late nineteenth century, wrote in 1871:		Samuel Beal, a scholar of late nineteenth century, wrote in 1871:

	<blockquote>So again, when the idea of a universally diffused essence (dharmakaya) was accepted as a dogmatic necessity, a further question arose as to the relation which this 'supreme existence' bore to time, space, and number. And from this consideration appears to have proceeded the further invention of the several names Vairochana (the Omnipresent), Amitabha (for Amirta) the Eternal, and Adi-Buddha (yih-sin) the 'one form of existence.'<ref>Samuel Beal, ''A Catena of Buddhist Scriptures from the Chinese'' (London: Trubner & Co., 1871), 373.<></blockquote>		<blockquote>So again, when the idea of a universally diffused essence (dharmakaya) was accepted as a dogmatic necessity, a further question arose as to the relation which this 'supreme existence' bore to time, space, and number. And from this consideration appears to have proceeded the further invention of the several names Vairochana (the Omnipresent), Amitabha (for Amirta) the Eternal, and Adi-Buddha (yih-sin) the 'one form of existence.'<ref>Samuel Beal, ''A Catena of Buddhist Scriptures from the Chinese'' (London: Trubner & Co., 1871), 373.</ref></blockquote>

	In one of the [[Mahatma Letter No. 67\|Mahatma Letters to A. P. Sinnett]] Master [[Koot Hoomi\|K.H.]] defines Dharmakāya in similar way, as "the mystic, universally diffused essence", and also identifies it with Yin Sin ("the one form of existence") and [[Ādi-Buddha#Adi-Buddhi\|"Adi-Buddhi"]].<ref>Vicente Hao Chin, Jr., ''The Mahatma Letters to A.P. Sinnett in chronological sequence'' No. 67 (Quezon City: Theosophical Publishing House, 1993), 182.</ref> This view is similar to the idea of the "[[Elements#The One element\|one element]]" in [[Theosophy]].		In one of the [[Mahatma Letter No. 67\|Mahatma Letters to A. P. Sinnett]] Master [[Koot Hoomi\|K.H.]] defines Dharmakāya in similar way, as "the mystic, universally diffused essence", and also identifies it with Yin Sin ("the one form of existence") and [[Ādi-Buddha#Adi-Buddhi\|"Adi-Buddhi"]].<ref>Vicente Hao Chin, Jr., ''The Mahatma Letters to A.P. Sinnett in chronological sequence'' No. 67 (Quezon City: Theosophical Publishing House, 1993), 182.</ref> This view is similar to the idea of the "[[Elements#The One element\|one element]]" in [[Theosophy]].