Early Buddhist Dhammakāya:

Its Philosophical and Soteriological Significance

Chanida Jantrasrisalai

A thesis submitted in fulfilment

of the requirements for the degree of

Doctor of Philosophy

Department of Studies in Religion The University of Sydney

September 2008
Table of Contents
Abstract ……………………………………………………………………….. v

Acknowledgement ……………………………………………………………. vii

Abbreviations ………………………………………………………………… x

Referencing of Primary Resources ………………………………………….. xii

CHAPTER 1 INTRODUCTION………………………………………… 1

Overview………………………………………………………………………... 2

Traditional Interpretations of Early Buddhist Dhammakāya …………………… 5

Contemporary Interpretations of Early Buddhist Dhammakāya ……………….. 13

Aims and Scope of the Study…………………………………………………… 22

Methodology……………………………………………………………………. 23

Delimitation of Sources………………………………………………………… 29

Limitation of This Work……………………………………………………….. 39

Structure of the Work………………………………………………………….. 39

CHAPTER 2 EARLY BUDDHIST DHAMMA………………………… 42

Introduction…………………………………………………………………….. 42

Etymology and Historical Background………………………………………… 43

Review of Previous Studies……………………………………………………. 46

Attempts to Elucidate the Meanings of the Buddhist Term Dhamma…….. 46

Classifications of Meanings of the Pali Dhamma…………………………. 49

Studies of the Sarvāstivāda Notions of Dharma…………………………... 59

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Preferred Classifications of Meanings of Dhamma……………………………. 67

1. Dhamma Signifying Physical or Mental State………………………….. 68

2. Dhamma Signifying Nature or Tendency……………………………….. 70

3. Dhamma used in the sense of conduct or behaviour……………………. 72

4. Dhamma Signifying Reality……………………..…………………….... 75

5. Dhamma as Teaching……………………………………………………. 87

Inter-relation and Distinction between Reality and Teaching……………… 92

Some Rarely Mentioned Aspects of Buddhist Dhamma……………………….. 96

Qualities, Functions, and Efficacy of Dhammas…………………………… 98

What Should be Done with Dhammas……………………………………… 102

Manners in Which Dhammas are Realised…………………………………. 110

The Buddha and the Dhamma…………………………………………………... 127

Teachings and the Teacher………………………………………………….. 127

Seeing Dhamma and Seeing the Buddha……………………………………. 129

Conclusion………………………………………………………………………. 135

CHAPTER 3 KĀYA IN EARLY BUDDHISM …………………………. 137

Introduction …………………………………………………………………….. 137

Possible Meanings of Kāya and their Implications ……………………………. 138

Kāya as Collection ……………………………………………………………… 141

Collection of Beings ………………………………………………………... 141

Collection of Elements or Substances ……………………………………… 154

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Kāya as Body …………………………………………………………………… 157

Bodies of a Human ……………………………………………………………… 157

Physical Body - Whole or Part ……………………………………………... 158

Body as Means of Action …………………………………………………… 162

Body and Mind ……………………………………………………………… 166

Body as Sense Faculty: The Representative of Mind-Body Interaction ……. 167

Body and Meditation …………………………………………………………...... 170

Bodies as Object of Meditation …………………………………………….. 171

Mind-made Body (Manomaya-kāya) ……………………………………..... 182

Creation of Various Bodies and the Physical Body Exercising

Supernormal Powers ……......................................................................... 188

The Bodily Witness (Kāyasakkhi) & The Body That Witnesses Dhammas .. 193

Bodies of Deities ……………………………………………………………….. 199

Bodies of Deities in the Realms of Sensual Pleasure (Kāmāvacara) ………. 202

Bodies of Deities in the Realms of Form-Meditation (Rūpāvacara)……..…. 205

Bodies of Deities in the Realms of Formless-Meditation (Arūpāvacara)....... 211

Kāya as Totality, Signifying ‘Life’ as a Whole ………………………………… 218

Ambiguous Kāya: Assemblage or Collective Titles? …………………………... 222

Body of Mental Elements …………………………………………………… 222

Body of Defilements ……………………………………………………….. 225

Conclusion ……………………………………………………………………… 225

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CHAPTER 4 DHAMMAKĀYA IN EARLY BUDDHISM ...................... 229

Introduction …………………………………………………………………….. 229

Possible Translations of the Pali Term Dhammakāya ………………………….. 229

Dhammakāya and the Buddha …………………………………………………. 232

Previous Scholarly Interpretations …………………………………………. 234

True Son of the Tathāgata …………………………………………………. 236

Implications from Parallel Descriptions of Monks and Brahmins …………. 240

Implications from Parallel Usage of Dhamma and Brahma ………………... 247

Possible Meanings of Dhammakāya in the Aggañña-sutta ………………… 250

Dhammakāya and Paccekabuddhas …………………………………………… 254

Dhammakāya and Noble Disciples……………………………………………… 259

Dhammakāya Demonstrated by the Buddha ……………………………………. 268

Dhammakāya as the Buddha’s Teaching ……………………………………….. 272

Relative Significance of Dhamma and Kāya ……………………………………. 275

Conclusion ………………………………………………………………………. 278

CHAPTER 5 CONCLUSION ……………………………………………. 283

Appendices ……………………………………………………………………… 291

Appendix I Problems about the Dating of the Apadāna Literature ……... 292

Appendix II Traditional Accounts Regarding the Body That Witnesses…. 295

Bibliography …………………………………………………………………….. 305

Abstract

This work proposes a different interpretation of the early Buddhist term

dhammakāya (Skt. dharmakāya) which has been long understood, within the

academic arena, to owe its philosophical import only to Mahāyāna Buddhism.

In the introductory chapter, this study reviews scholarly interpretations of the

term dhammakāya as it is used in early Buddhist texts and locates the

problems therein. It observes that the mainstream scholarly interpretation of

the Pali dhammakāya involves an oversimplification of the canonical

passages and the employment of incomplete data. The problems are related

mainly to possible interpretations of the term’s two components - dhamma

and kāya - as well as of the compound dhammakāya itself. Some scholarly

use of Chinese Āgama references to supplement academic understanding of

the early Buddhist dhammakāya involves similar problems. Besides, many

references to dharmakāya found in the Chinese Āgamas are late and perhaps

should not be taken as representing the term’s meaning in early Buddhism.

This work, thus, undertakes a close examination of relevant aspects of the Pali

terms dhamma, kāya, and dhammakāya in the second, the third, and the fourth

chapters respectively. Occasionally, it discusses also references from the

Chinese Āgamas and other early Buddhist sources where they are relevant.

The methodologies employed are those of textual analysis and comparative

study of texts from different sources. The result appears to contradict

mainstream scholarly interpretations of the early Buddhist dhammakāya,

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especially that in the Pali canon. It suggests that the interpretation of the term,

in the early Buddhist usage, in an exclusive sense of ‘teachings collected

together’ or ‘collection of teaching’ is insufficient or misleading and that a

more appropriate interpretation is a ‘body of enlightening qualities’ from

which the teachings originate. That being the case, dhammakāya appears to be

the essence of enlightenment attained by early Buddhist nobles of all types

and levels.
Acknowledgement

I take this opportunity to express my gratitude to all whose advice, assistance

and support have contributed in various ways to the completion of this thesis.
To name them all would exceed the page limit. I, therefore, acknowledge here
my appreciation to all, including those whose names are not listed.

Within the academic circle, I am grateful particularly to my supervisor, Dr

Edward F. Crangle, for his irreplaceable supervision and unfailing support. I
am thankful also to his wife, Sylvia Crangle, for her advice regarding English
communication and her warm hospitality which has completely prevented me
from culture shock since my first encounter with Australian civilisation.
Sincere thanks must go also to associate supervisor Dr Jeffrey Wilson for his
encouragement and editorial assistance, Dr Bronwen Dyson for her advice in
academic writing, and Dr Mark Allon, one of my Pali and Sanskrit teachers,
for his continuous advice regarding useful early Buddhist sources of
information. I thank also the staff members of the University of Sydney,
especially the librarian staffs as well as those of the Department of Studies in
Religion and Faculty of Arts.

My additional study of Sanskrit at the University of Oxford was possible with

the assist of Prof. Richard F. Gombrich and members of ‘the Oxford Centre
for Buddhist Studies,’ especially Assoc. Prof. Ulrike Roesler and venerable
Khammai Dhammasami of the Oxford Buddhavihara Temple. I appreciate
their academic support. I thank also Mr. Jungnok Park, a Korean Ph.D.
candidate, for his generous assistance regarding my stay at the Wolfson
College. I am grateful particularly to Dr Paul Joseph Trafford who provided
me with various kinds of support during, and even after, my stay there.

Regarding the Chinese materials, I appreciate the help of venerable Paiphum

Vijjupañño, venerable Polsak Ṭhānasakko, and Mr. Worachai Choochaisri in
regard to the translation of the text and the nuances involved in reading in the
viii

context of ancient Chinese literature. Venerable Chang Tzu Shi, venerable

Bhikkhunī Shidaoseeing, Michelle Hsu, Charles D. Patton, Mr. Kijchai
Urchaikasem, and Ms. Wilaiporn Sucharittammakul have been of great help
for extensive discussions regarding possibility and probability of different
translations. I thank also Prof. Lewis Lancaster who kindly advised me as to
how to use the comparative catalogue of the Chinese Āgamas of the Taisho
and Korean editions effectively.

My heartfelt thanks must go to Margitta Dietermann who actively assisted me

with the translation of German materials.

This thesis would not have been completed without support and comments of
the appointed examiners. I express here my appreciation to them all;
especially Prof. Garry Trompf for his kind support and Prof. Peter Harvey
who provides detailed invaluable comments that help a great deal to improve
the quality of this work.

In Australian religious organisation, I thank the 60th Dhammachai Education

Foundation for the scholarship which allowed me to conduct this research.
Venerable Phrapalad Sudham Sudhammo as well as monastic and lay
members of the DISA centre which he administrates have been of great
support to my study. Vannee Piyathanasirikul has kindly done her very best to
look after me since my first arrival in Australia.

In England, I am grateful particularly to venerable Jirasak Caraṇasampanno

and Supalak Pruttipongsit for their unfailing help; Nipapunn Srithai and
Thanaporn Cheng for their warm hospitality until my last day in that country.

In Thailand, I owe much to Dr Siriporn Sirikwanchai, Sayomporn

Rangsrisakorn, Prapaisri Supeepo, Nopporn Srirungpanich, and Mananya
Padmasunthorn who offerred invaluable assistance and advice during the
stage of writing up my thesis. Especially the former is of great help in proof-
reading through the final draft of my thesis that was to be submitted for
ix

examination. I am particularly indebted to Srikanda Benjapolsirijit and

Oranuch Thitiyanporn, who have been most supportive to me at all stages of
my work.

Above all, I express my deepest gratitude to the most venerable

Phrarajbhavanavisudh, the venerable Phrabhavanaviriyakhun, and venerable
Phramaha Suwit Vijjesako, who kindly introduce me to the beautiful life of
Buddhist practice. Their compassion to humankind is inspiring. Any good that
may arise from this thesis is dedicated to them and to their masters, up to the
historical Buddha.
x

Abbreviations

General Abbreviations
BJ Sinhalese Buddhajayantī version of the Pali Tipiṭaka
CS Burmese Chaṭṭhasaṅgāyanā version of the Pali
Tipiṭaka
lit. literally
P. Pali
PTS The Pali Text Society
PTSD Pali-English Dictionary of the Pali Text Society
Skt. Sanskrit
SR Thai Syamraṭṭha version of the Pali Tipiṭaka
T. Chinese Tripiṭaka (Taisho edition)

Abbreviations of texts
A Aṅguttara-nikāya
Abhdhp Abhidhānappadīpikā
AbhAv Abhidhammāvatāra (CS version)
AbhK Abhidharmakośabhāṣyam
Ap Apadāna
D Dīgha-nikāya
DA Dīghanikāya-aṭṭhakathā
DAnT Dīghanikāya-abhinavaṭīkā
DhA Dhammapada-aṭṭhakathā
Dhs Dhammasaṅgaṇī
DhsA Dhammasaṅgaṇī-aṭṭhakathā
DT Dīghanikāya-ṭīkā
It Itivuttaka
ItA Itivuttaka-aṭṭhakathā
J Jātaka
JA Jātaka-aṭṭhakathā
M Majjhima-nikāya
MA Majjhimanikāya-aṭṭhakathā
xi

Miln Milindapañho
MT Majjhimanikāya-ṭīkā
Nd1 Mahāniddesa
NdA Niddesa-aṭṭhakathā
NettA Netti-aṭṭhakathā
Pp Puggapaññatti
PPA Pañca-pakaraṇa-aṭṭhakathā
PPT Pañca-pakaraṇa-ṭīkā
Ps Paṭisambhidāmagga
S Saṃyutta-nikāya
Sn Suttanipāta
SnA Suttanipāta-aṭṭhakathā
SrD Sāratthadīpanī
Th Theragāthā-Therīgāthā
ThrA Theragāthā-aṭṭhakathā
ThīA Therīgāthā-aṭṭhakathā
Ud Udāna
Vbh Vibhaṅga
Vin Vinaya-piṭaka
VinA Vinaya-piṭaka-aṭṭhakathā
VjB Vinayabuddhi-ṭīkā (CS version)
Vism Visuddhimagga
Ym Yamaka
xii

Referencing of Primary Resources

Referencing of the Pali Texts

1. The main source of Pali Tipiṭaka is the version of the Pali Text Society
(PTS).

2. The referencing consists of the abbreviation of the text title (in

‘Abbreviations’), volume, and page number(s) respectively. All are
punctuated with a period. For example, ‘D.III.84’ refers to Dīgha-
nikāya, volume 3, page 84 of the PTS version.

3. In case the text contains only one volume, the volume number is not
indicated. For example, ‘Sn.24’ refers to the Sutta-nipāta page 24.

4. Additional sources are the Pali Tipiṭaka of the Chaṭṭhasaṅgāyanā (CS),

Syāmaraṭṭha (SR), and Buddhajayantī (BJ) versions. The style of
referencing of these texts follows that of the PTS version, with the
abbreviation of the version of text added at the end. For example,
‘S.V.112 (CS)’ refers to Saṃyutta-nikāya, volume 5, page 112 of the
Chaṭṭhasaṅgāyanā version.

Referencing of the Chinese Āgamas

1. The main source is the Taisho edition.

2. The reference number includes the letter ‘T’ (Taisho Tripiṭaka)

followed by the sequential number of the sūtra, volume number, page
number and section(s) respectively. All elements are punctuated with a
period. For example, ‘T.125.I.549c’ refers to Chinese Tripiṭaka (Taisho
edition), sūtra 125, volume 1, page 549, section c. (Each page contains
three sections: a, b, and c.)