The term Sanskrit trikāya (tib. sku gsum) or triple body of the Bouddha S indicates in the mahāyāna and the Vajrayāna three plans of expression of the awakening, or dimensions of reality.

Three bodies

One distinguishes:

• the Dharmakāya (tib. chos sku), body of Dharma, absolute reality: the dimension of Vacuity of the Awakening, its gasoline not-object E. It is a body without form, arūpa
• Le Sambhogakāya (tib. length spyod rdzogs pa' I sku), body of pleasure or happiness: It is the first of the formal bodies, teaching with large the Bodhisattva S and bringing them to the complete maturation of their bouddheity. It is characterized by the five perfections. Here pleasure refers as much to the pleasure of waked up faculties, as with the happiness inherent in this dimension.
• Le Nirmānakāya (tib. sprul sku), body of emanation or appearance, incarnation ultimement illusory appearing in the various fields of the Saṃsāra by Compassion for the animated beings.

Jointly these the last two bodies are the rūpakāya , formal body, i.e. perceptible.

Varied examples

Classifications given below are really only more current examples; and dependently of the lines, and this in the same school, one will find of them others with the liking of the sources. Mainly, Amitabha, Vajradhara and Vajrasattva can be dharmakāya or sambhogakāya. Here, in ATI yoga, one can consider that Garab Dorjé (Prahévajra) is the nirmānakāya at the origin of this lesson, but according to our source, Vajrasattva is the nirmānakāya world of the deva S, which transmitted them to Garab Dorjé of the human world. In return, by its complete realization of its bouddheity, Garab Dorjé expressed itself the blooming of triple body.

AOM AH HOUM is the Mantra trikāya, therefore one of most important of the mahāyāna. Its three syllables are “bījas” i.e. the “seeds”, or “syllable-gasoline” condensing chacunes manifestations of the universe in the theory of will mantras. Another example, DHI is the bīja of Manjushri, bodhisattva of wisdom.

Apects of méditationnelle practice

August 1st The three bodies are in narrow correlation with the three doors (skt. will tridvara):

the doctrines of the trikaya, of the three bodies of the Buddha, can certainly be expressed in terms of body, of word and spirit, the nirmanakaya representing its Éveillé body, the sambhogakaya its Éveillée communication, and the dharmakaya its Éveillé spirit.

Evolution

The emergence of the concept of trikāya narrowly follows the evolution of the comprehension of the bouddheity. Initially the dharmakāya remains simply the corpus of the lesson , another direction of dharma. Before dying Bouddha affirms:

“ Consequently, Ananda, it is necessary for you now to live like islands, while being your own refuge and without nobody other being it, as if Dharma constituted an island, with Dharma for only and single refuge. ”

With sound living the Shakyamuni Buddha is endowed with miraculous faculties which are still within the limits of the full human resources, and Gautama is the ideal realization.

In the second time of the divergences appear:

• the Sarvāstivādin S, distinguishing the rūpakāya from the dharmakāya, affirm that one takes really refuge only in this last, Gautama being simply deceased after having achieved its mission.
• For the Mahāsanghika S, Shākyamuni, fully waked up, came on ground in order to teach, and its awakening with Bodh Gaya, its activities and its death are only exemplary , and by there didactic (Upāya). Following its wish of bodhisattva, Shakyamuni was “Rene” deliberately to continue his development, until the full bouddheity, by laquel he does not have to die more.

Finally we arrive at the designs properly mahayanists, with the introduction of the concepts of tathatā , the “being-thus” of ultimate nature, and Tathāgatagarbha , the “matrix of thus-come”, the Tathāgata S , the term by which Shākyamuni indicated itself as Éveillé. By identifying tathatā and dharmakāya, and “ since the tathata is inherent in all the objects and impregnated the whole universe, the dharmkāya becomes a cosmic body as well as the principle supporting all the phenomena. This is why the dharmakāya is regarded as the Buddha . ”, or the ādibuddhā , “paramount Buddha”.

Others kāyas

One meets on the occasion some others kāyas :

• the svābhāvikakāya (tib. ngo bo nyid kyi sku), natural body of essential, spontaneous coémergence of triple body.
• the mahāsukhakāya (tib. bde Ba chen po' I sku), body of great ease , or happiness, are equivalent to the vajrakāya , inalterable body, litt. of the diamond-lightning . (see Vajra)

Here is an example of description:

the gasoline of the spirit of all the sensitive beings

Is, since the whole beginning, the gasoline of Éveillés.

I.e. the gasoline of vacuity is the dharmakaya which does not occur,

the pure one and distinct luminosity is the sambhogakaya,

the capacity multiplied and unobstructed is the nirmanakaya,

the indivisible unit of the three is the svabhavikakaya,

And their complete immutability is the mahasukhakaya.

On a more speculative level, but of importance in the visualistion of Mandala S,

• the four bodies correspond to the four activities of the Bouddha S: to pacify, enrich, magnetize or allure, and subjugate.
• the five bodies correspond to the Five dhyani Buddhas, them so associated with the activities, increased by a fifth: to accommodate or accept. This last classification then gives place to a whole series of varied and sometimes contradictory correspondences, with the Bouddha S, Bodhisattva S and Parèdre S or respective Dākini S, the elements, the directions, the colors, bījas, Mudrā S, etc

Most important as of these series of association is that of the Five wisdoms and their distortions (kleshas) corresponding. > For an overflight of these correspondences to see the tables of Five dhyani Buddhas and Mani (will mantra).

Finally one still distinguishes the abhisambodhikāya (tib. mngon by byang chub pa' I sku), body of complete awakening expressed, by which a Buddha can emanate an incalculable number of nirmānakāyas for the benefit of the beings to guide towards the awakening, by adapting to the diversity of their conditions in the six intended , or fields of existence, of the paradises until the hells. By irony, LAMA Surya Das forged the term neurotikāya , body of neurosis, to indicate the whole of our attitudes and conflict emotions. Some wanted to see a parallel of Trikāya to the Holy Trinity Christian, Jesus, the incarnated Verbe, corresponding clearly to the nirmānakāya.

Notes and references

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