Outlines of Mahayana Buddhism

by Daisetz Teitaro Suzuki

“O ye, sons of Buddha! The Light of Dharmakâya is like unto the full moon which has four wondrous attributes: (1) It outdoes in its brilliance all stars and satellites; (2) It shows in its size increase and decrease as observable in the Jambudvîpa; (3) Its reflection is seen in every drop or body of clear water; (4) Whoever is endowed with perfect sight, perceives it vis-a-vis.

“O ye, sons of Buddha! Even so with the Dharmakâya of the Tathâgata, that has four wondrous attributes: (1) It eclipses the stars of the Nidânabuddhas, Çrâvakas, etc.; (2) It shows in its earthly life a certain variation which is due to the different natures of the beings to whom it manifests itself,^[97] while the Dharmakâya itself is eternal and shows no increase or decrease in any way; (3) Its reflection is seen in the Bodhi (intelligence) of every pure-hearted sentient being; (4) All who understand the Dharma and obtain deliverance, each according to his own mental calibre, think that they have really recognised in their own way the Tathâgata face to face, while the Dharmakâya itself is not a particular object of understanding, but universally brings all Buddha-works into completion.

“O ye, sons of Buddha! The Dharmakâya is like unto the Great Brahmarâja who governs three thousand chiliocosms. The Râja by a mysterious trick makes himself seen universally by all living beings in his realm and causes them to think that each of them has seen him face to face; but the Râja himself has never divided his own person nor is he in possession of diverse features.

“O ye, sons of Buddha! Even so with the Tathâgata; he has never divided himself into many, nor has he ever assumed diverse features. But all beings, each according to his understanding and strength of faith, recognise the Body of the Tathâgata, while he has never made this thought that he will show himself to such and such particular people and not to others...

“O ye, sons of Buddha! The Dharmakâya is like unto the maniratna in the waters, whose wondrous light transforms everything that comes in contact with it to its own color. The eyes that perceive it become purified. Wherever its illumination reaches, there is a marvelous display of gems of every description, which gives pleasure to all beings to see.

“O ye, sons of Buddha! It is even so with the Dharmakâya of the Tathâgata, which may rightly be called the treasure of treasures, the thesaurus of all merits, and the mine of intelligence. Whoever comes in touch with this light, is all transformed into the same color as that of the Buddha. Whoever sees this light, all obtains the purest eye of Dharma. Whoever comes in touch with this light, rids of poverty and suffering, attains wealth and eminence, enjoys the bliss of the incomparable Bodhi”......

Dharmakâya and Individual Beings.

From these statements it is evident that the Dharmakâya or the Body of the Tathâgata, or the Body of Intelligence, whatever it may be designated, is not a mere philosophical abstraction, standing aloof from this world of birth and death, of joy and sorrow, calmly contemplates on the folly of mankind; but that it is a spiritual existence which is “absolutely one, is real and true, and forms the raison d’être of all beings, transcends all modes of upâya, is free from desires and struggles [or compulsion], and stands outside the pale of our finite understanding.”^[98] It is also evident that the Dharmakâya though itself free from ignorance (avidyâ) and passion (kleça) and desire (tṛṣnâ), is revealed in the finite and fragmental consciousness of human being, so that we can say in a sense that “this body of mine is the Dharmakâya”—though not absolutely; and also in a generalised form that “the body of all beings is the Dharmakâya, and the Dharmakâya is the body of all beings,”—though in the latter only imperfectly and fractionally realised. As we thus partake something in ourselves of the Dharmakâya, we all are ultimately destined to attain Buddhahood when the human intelligence, Bodhi, is perfectly identified with, or absorbed in, that of the Dharmakâya, and when our earthly life becomes the realisation of the will of the Dharmakâya.

The Dharmakâya as Love.

Here an important consideration forces itself upon us which is, that the Dharmakâya is not only an intelligent mind but a loving heart, that it is not only a god of rigorism who does not allow a hair’s breadth deviation from the law of karma, but also an incarnation of mercy that is constantly belaboring to develop the most insignificant merit into a field yielding rich harvests. The Dharmakâya relentlessly punishes the wrong and does not permit the exhaustion of their karma without sufficient reason; and yet its hands are always directing our life toward the actualisation of supreme goodness. “Pangs of nature, sins of will, defects of doubt, and stains of blood,”—discouraging and gloomy indeed is the karma of evil-doers! But the Dharmakâya, infinite in love and goodness, is incessantly managing to bring this world-transaction to a happy terminus. Every good we do is absorbed in the universal stock of merits which is no more nor less than the Dharmakâya. Every act of lovingkindness we practice is conceived in the womb of Tathâgata, and therein nourished and matured, is again brought out to this world of karma to bear its fruit. Therefore, no life walks on earth with aimless feet; no chaff is thrown into the fire unquenchable. Every existence, great or insignificant, is a reflection of the glory of the Dharmakâya and as such worthy of its all-embracing love.