三身 Dharmakāya, sambhogakāya, nirmānakāya.
trikāya [ - ] three bodies of the Buddha. Trikāya is a doctrine in the Mahāyāna. The three bodies are the three aspects of the Buddha. They are (1) dharmakāya, the law body, that is, the law or doctrine itself; (2) the saṃbhogakāya, the noumenal, the body of enjoyment that exists in the Pure Land, and manifests itself in the celestial spheres; and (3) the nirmāṇakāya or the rūpakāya, the phenomenal, the incarnated body, such as Śākyamuni. The concept of the bodies of the Buddha was developed by texts such as Laṅkāvatāra Sūtra. (1) dharmakāya [ - ] the Law body, truth body
Dharmakāya means the principle of Enlightenment embodied in the Buddha. It is considered as the highest of the bodies of the Buddha. The Tathāgata does not exist only in material body. The transcendental Buddha, the dharmakāya, is the spiritual body of the Buddha in contrast with his physical existence, that is, rūpakāya. The rūpakāya reduced to the relics is enshrined in the stūpa-s; the dharmakāya, on the other hand, is eternally present. The spiritual body is the doctrine itself, the ultimate truth, the true nature of all things, that is, suchness (tathatā). The Buddha said to Vesettha that the Tathāgata is the embodiment of truth or the truth-body 'Dharmakāya', and also 'one who has become truth', that is, dharmabhūta. He said to Vakkali, 'He who sees the dharma (truth), sees the Tathāgata; he who sees Tathāgata, sees the dharma'. Thus the concept of Dharmakāya is rooted in the Pāli texts of the Theravāda. It is the very essence of the Buddha, independent of his physical form. The Vajracchedikā Sūtra says, The Buddha-s are to be known from the Law; for the Buddha-s have the Law body. (dharmato buddhā draṣṭavyā dharmakāyā hi nāyakāḥ)
(2) saṃbhogakāya [ - ] the enjoyment-body, the reward-bodyThe enjoyment-body is the superhuman body of the Buddha through which he enjoys Buddhahood. The enjoyment body has two forms. The first form is that which enjoys the Buddhahood that the Buddha has attained through his efforts. In this form the Buddha rejoices in the teachings of dharma in his Buddha-field. The second form of the enjoyment -- body is concerned with the teaching of the dharma, leading the human-beings to dharma, and realisation of the same.
Amitābha and Bhaiṣajyaguru are examples of the enjoyment body. When he was a Bodhisattva by the name Dharmākara, Amitābha practised forty-eight vows and attained the Buddhahood in the realm known as Sukhāvatī. His teachings are beyond the limits of time and space. When he was a Bodhisattva, Bhaiṣajyaguru made twelve vows and became the Tathāgata. He teaches dharma in the realm of Pure Emerald Land. He saves the sentient beings from sufferings, both physical and mental, and dispels their ignorance.
(3) nirmāṇakāya [ - ] the manifest body, the transformed body
The appearance of a Buddha in a human form in a particular age and at a particular place for the sake of common people and the Bodhisattvas is known as the nirmāṇakāya. It can be defined as the assumed body. The Buddha-s who preceded the Śākyamuni, the Śākyamuni himself and Maitreya are the manifest bodies of a Buddha.
trikāya
(Sanskrit). A doctrine that came to prominence in Mahāyāna Buddhism according to which the Buddha manifests himself in three bodies (trikāya), modes, or dimensions. Even in early Buddhism the precise nature of the Buddha had been ambiguous: on the one hand he was born and lived as a human being and on the other hand he transcended human nature through his enlightenment (bodhi), by virtue of which he participated in the supermundane condition attained by all Buddhas past and future. Having realized the Dharma meant that he had become transformed in accordance with it and to a large extent identified with it. The Buddha himself had stated ‘He who sees the Buddha sees the Dharma, and he who sees the Dharma sees the Buddha.’ In addition to the transcendent aspect of his nature, on the one hand, and his earthly physical form and activity on the other, the Buddha as a great yogin possessed supernatural powers by means of which he could travel at will through the heavens and manifest himself in the form of a magical body to preach the doctrine to the gods.
Several centuries after his death these three facets of the Buddha's nature became hypostasized in the form of a doctrine developed initially by the Sarvāstivāda school of the Hīnayāna but taken up and elaborated on by the Mahāyāna. According to this development in Buddhology, the Buddha (and all Buddhas) are in their essential nature identical with the ultimate truth or absolute reality known as the Truth Body (dharma-kāya). This is their first ‘body’. At the same time, Buddhas have the power to manifest themselves in a sublime celestial form in splendid paradises where they teach the doctrine surrounded by hosts of Bodhisattvas and supernatural beings. This is their second body, known as the Enjoyment Body (saṃbhoga-kāya). Furthermore, motivated by boundless compassion (mahā-karuṇā), they project themselves into the world of suffering beings (e.g. the human world) disguised in an appropriate manner through the use of ‘skilful means’ (upāya-kauśalya) so as not to frighten and alarm but instead to provide that which is most necessary and useful. This is their third body, known as the Emanation Body (nirmāṇa-kāya). The doctrine of the three bodies appears to be unknown as such in early Mahāyāna, where reference is usually to the ‘physical body’ (rūpakāya), not conceived docetically, or to the second body, known as the ‘mind-made body’ (manomayakāya). Such ideas were generally accepted by all schools, not just the Mahāyāna. The developed doctrine has played a central role in Mahāyāna Buddhist thought but has not had much influence in Theravāda Buddhist countries, where the Buddha continues to be regarded for the most part as simply a remarkable human being who, through his attainment of nirvāṇa, has forever gone beyond the possibilty of involvement in human affairs.
三身
【梵】trikāyāḥ
【梵】त्रिकायाः【中】三身
【藏】sku gsum la
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