Theosophy and the Trikaya 2 (Nirmanakaya, Sambhogakaya, Dharmakaya)

Here are a few more selections from western scholars as well as some Tibetan texts that give a few more specifics about the three Buddha bodies. The next post will present some selections from theosophical writings.

DHARMAKAYA (Tib. Cos kyi sku) lit. the spiritual body. (1.) The first of the 3 qualities (v. Tiikaya) belonging to the body of every Buddha, viz. luminous spirituality. (2) The 4th of the Buddhakchetras.

SAMBHOGA KAYA lit. the body of compensation. (1.) The 2nd of the 3 qualities (v. Trikaya) of a Buddha's body, viz. reflected spirituality, corresponding with his merits. (2.) The 3rd of the Buddhakchetras.

NIRMANAKAYA (Tib. spnil &L lit. a body capable of transformation. (1.) One of the Trikaya (q.v.), the power of assuming any form of appearance in order to propagate Buddhism. (2.) The incarnate avatara of a deity (Tib. Chutuktu. Mong. Chubilgan). See also Anupapadaka. detail  (Eitel, Ernest J. Handbook of Buddhism, Hong Kong, 1888). 

Three manifestations of the Nirmanakaya:

• One is the manifestation of a completely realized Buddha, such as Gautama Siddhartha, who is born into the world and teaches in it;
• another is a seemingly ordinary being who is blessed with a special capacity to benefit others: a tulku; and
• the third is actually a being through whom some degree of enlightenment works to benefit and inspire others through various arts, crafts, and sciences.

(Gyatso, Tenzin H. H. the Dalai Lama. The Opening of the Wisdom-Eye. Wheaton, Quest Books,  1966, pp. 123-125)

AK. Coomaraswamy says that the sväbhävih-hya, sämbhogih-hya, and nairmänih-hya correspond respectively to "the Father," "the figure of Christ in Glory, and "the visible Jesus (A.K. Coomaraswamy, Buddha and the Gospel of Buddhism (Bombay, etc., 1956), p. 239)

Below are quotes detailing a few tantric mystical aspects of the Trikaya:

I take refuge in the triple refuge

Of the Buddha, Dharma and Sangha.

I supplicate the three roots

Of the guru, yidam, and dakini.

Bestow the blessing of the three perfections

Of dharmakaya, sambhogakaya, and nirmanakaya.

(Rangjung, Yshe Tsogya, Kunsang, Erik Pema, transl. The Lotus-born: The Life Story of Padmasambhava.Yeshe Publications, 2004, ch. 41, p. 203)

The seven branches of the three Kayas:

1-      (Nirmanakaya) The highest compassion for all sentient beings being uninterrupted

2-     Your mindstream being completely filled by great compassion.

3-     Being without obstacles.

4-     (Dharmakaya) The union of emptiness and compassion, natureless and without any elaboration.

5-     (Sambohgakaya) Permanent enjoyment of the prayer wheel of the deep and profound mantra.

6-     Union achieved with uniting the wisdom kaya with the consort, which is one’s own radiance.

7-     Uncontaminated great bliss without interruption.

(Van Schaik, Sam. Approaching the Great Perfection: Simultaneous and Gradual Methods of Dzogchen Practice in the Longchen Nyingtig. Simon and Schuster, 2013, p. 203)

See also:  Sambhogakaya - https://www.learnreligions.com/sambhogakaya-449862

Part 3 

William Q. Judge on Universal Brother/sisterhood and the Astral Plane

Kate Field

From William Q. Judge, Echoes from the Orient : A Broad Outline of Theosophical Doctrines. Published as a booklet in 1890, it is a collection of 21 articles appearing in a new independent weekly newspaper, Kate Field's (1838-1896) Washington, which ran from 1890-95. The pieces have a casual, anecdotal flavour and have to stand as one of the most esoteric presentations of Theosophy in a mainstream platform. This chapter deals with the interesting relation between universal brother/sisterhood and the astral plane, but manages to discuss various other points.

The first Echo from the burnished and mysterious East which reverberated from these pages sounded the note of Universal Brotherhood. Among the men of this day such an idea is generally accepted as vague and utopian, but one which it will do no harm to subscribe to; they therefore quickly assent, and as quickly nullify the profession by action in the opposite direction. For the civilization of today, and especially of the United States, is an attempt to accentuate and glorify the individual. The oft-repeated declaration that any born citizen may aspire to occupy the highest office in the gift of the nation is proof of this, and the Mahatmas who guard the truth through the ages while nations are decaying, assert that the reaction is sure to come in a relapse into the worst forms of anarchy.  

The only way to prevent such a relapse is for men to really practice the Universal Brotherhood they are willing to accept with the tongue. 

 These exalted beings further say that all men are — as a scientific and dynamic fact — united, whether they admit it or not; and that each nation suffers, on the moral as well as the physical plane, from the faults of all other nations, and receives benefit from the others also even against its will. This is due to the existence of an imponderable, tenuous medium which interpenetrates the entire globe, and in which all the acts and thoughts of every man are felt and impressed, to be afterward reflected again. Hence, say the Adepts, the thoughts or the doctrines and beliefs of men are of the higher importance, because those that prevail among people of a low character are just as much and as easily reflected upon the earth as are the thoughts and beliefs of persons occupying a higher plane of culture.

This is a most important tenet, if true; for, with the aid of the discoveries just now admitted by science respecting hypnotism, we are at once able to see that an enormous hypnotizing machine is about. As this tenuous medium — called by the men of the East "Akasa," and by the medieval philosophers the "Astral Light" — is entirely beyond our control, we are at the mercy of the pictures made in it and reflected upon us.

If to this we add the wonderfully interesting doctrine of Reincarnation, remembering also that the images made in the Astral Light persist for centuries, it is at once seen that upon returning again to earth-life we are affected for good or evil by the conduct, the doctrine and the aspirations of preceding nations and men. Returning here now, for instance, we are moved, without our knowledge, by the impressions made in the Astral Light at the time when the Indians, the Spaniards, and the harsh Puritans lived upon the earth. The words of the immortal Shakespeare -

The evil that men do lives after them;
The good is oft interred with their bones, (Julius Caesar, 3, 2, 80)

receive a striking exemplification under this doctrine. For, as the evil thoughts and deeds are the more material and therefore more firmly impacted into the Astral Light, while the good, being spiritual, easily fade out, we are in effect at the mercy of the evil done. And the Adepts assert that Shakespeare was, unconsciously to himself, inspired by one of their own number. I shall refer again to this branch of the subject. 

The scheme of evolution put forth by these beings and their disciples is so broad, deep and far-reaching as to stagger the ordinary mind. It takes in with ease periods of years running up into trillions and quadrillions. It claims that man has been on earth for millions of years more than science yet is willing to admit. It is not bound by the narrow scheme of biblical chronologists, nor startled by the magnificent age of civilizations which disappeared long ago. The keepers of this doctrine say that they and their predecessors lived in those older times, and have preserved not only the memory of them, but also complete records. These records, moreover, are not merely on perishable paper and palm leaf, but on imperishable stone. They point to such remains as the statues twenty-seven feet high found on Easter Island; to rows of gigantic statues in Asia, that by their varying heights show the gradual diminution of human stature, which kept pace with other degenerations; and, to crown all, they say that they possess today in the East the immense and well guarded collections of records of all sorts. Not only are these records said to relate to the physical history of man, but also to his astral and spiritual evolution.

Before closing this paper, I can only indicate one of their basic doctrines in the scheme of evolution. That is, that the evolution of the inner, astral form of man came first in order, and continued for an immense number of years before his physical structure was built up around it. This, with other portions of the doctrine, is vital and will aid much in an understanding of the complex questions presented to us by the history of the human race, both that which is known and that which is still resting on conjecture.

Seneca, On Leisure

Ad [Serenum] de otio (To Serenus on Leisure) Translated by Timothy Chandler

Stoicism is a practical philosophy of action (similar to Karma Yoga) geared toward serving a cosmopolitan ideal (similar to the ideal of universal brother/sisterhood). Why does Seneca then praise leisure? For one thing, one needs a balanced mind for an active life of service, hence times of study are necessary. Secondly, as Seneca has experienced, life can be full of misfortunes that prevent one from active participation. Therefore, more contemplative pursuits become necessary. Hence this essay becomes a kind of discussion on the balance between action and contemplation and their complementary relationship

Value of Leisure

… by force of popular opinion they promote vices to us. Even if we try no other medicine, withdrawal in itself will be beneficial: we will be better when alone. Moreover, then we may withdraw among the best men and choose some example towards which we may turn our lives. This only comes about in leisure: then it is possible to maintain what pleases once and for all, where no-one interrupts who would pervert a still weak judgement with popular assistance; then life can go forward with one even, steady course [tenor], life, which we tear apart with the most contradictory purposes. For among all other evils, it is the worst when we change the vices themselves. Thus we do not even succeed in this, namely, persisting with a vice that is already familiar. One thing after another pleases then troubles us, because our judgements are not only incorrect but also fickle. We are tossed about and clutch at one thing after another, we cast aside what we sought, seek again what we cast aside, oscillating between our desire and remorse. For we depend entirely upon the judgements of others and that seems best to us which many seek and praise, rather than that which should be sought or praised; nor do we judge a route good or bad of itself, but by the crowd of one-directional footprints. (1,1)

Reasons for non-active participation

If the commonwealth is so corrupt that it cannot be helped, if it is overrun with evils, the sage will not strive against trifles nor will he be useful if he expends himself for nothing. If he has too little influence [auctoritas] or power [uires], the commonwealth will not allow him to act; if illness impedes him, just as he would not launch a worn-out ship onto the sea, and just as he would not enlist himself for military service if a cripple, so he would not embark on a journey which he knows to be unwieldy. Therefore even one for whom all the options are still open is able, before he has experienced any bad weather, to remain in safety and commit himself continuously to liberal studies [boni artes] and spend his leisure freely, a cultivator of virtues, which can be practised even by those farthest from public life. Of course, this leisure is spent by a man so that he may (if possible) benefit many men, and if not, a few, if not then, those closest to him, and if not then, himself. For when he makes himself beneficial to the rest of society he performs a public service [negotium]. Just as one who makes himself worse not only harms himself but also all those to whom he may have been useful had he made himself better, so anyone who serves himself well, by this very act benefits others because he provides that which will benefit them. (3,3)

Think globally, act locally

We should try to comprehend two commonwealths: one great and truly common to all, by which gods and men are held together and in which we should not look for this or that out-of-the-way place but the boundaries of a city as measured by the course of the sun; and another in which we are included by accident of birth, which may be that of the Athenians or of the Carthaginians or any other city which does not reach out to include all men but only specific ones. Certain individuals give service to both commonwealths at the same time, to the greater and to the lesser; some only to the lesser, others only to the greater. We can serve devotedly this greater commonwealth even in leisure, or indeed probably better in leisure, for then might we contemplate what virtue is, … (4, 1)

Inquiring minds have a sense of wonder

Will this not have been proved if each individual asks himself how much he desires to know the unknown? how excited he becomes at every tale? Some set sail and bear steadfastly the toils of the farthest wandering for the sole reward of learning something hidden and distant. Such a thing brings people together for spectacles, drives them to pry open hidden things, to inquire after secrets, to uncover the past, to hear of the ways of savage peoples. Nature has given us a curious temperament and, conscious of its own skill and beauty, has made us the viewers of such great and spectacular things; for nature would lose the pleasure of itself if so great, so brilliant, so finely wrought, so shining and so diversely beautiful things were displayed in solitude.  (5, 1)

In order to know that it wanted to be gazed upon and not merely glanced at, look at the place which it has given us: it has placed us in the central part of itself and given us a surrounding view of everything; it has not just made man upright, but also, intending to make him fit for contemplation, so that he can follow the gliding constellations as they rise and fall and spread his gaze around the whole thing, it has made an uplifted head for him and placed it on a flexible neck; then bringing forth six star-signs per day and six per night, it has revealed to view no insignificant part of itself, so that through these things which it has produced for his eyes it rouses keen interest in all the rest. For we do not behold all things, nor the full extent of things, but our sight reveals to itself a path of investigation and lays the foundations for truth, so that inquiry may cross from the manifest to the obscure and discover something more ancient than this world itself:…. Therefore, I live in accordance with nature if I have given myself wholly to it, if I am an admirer and servant of it. Nature, however, wants me to do two things, both to act and to be free for contemplation: I do both, since indeed there is no contemplation without action. (5, 4)

Balanced life, balanced mind

It is important that you participate in political life with a balanced frame of mind, or you would always have no peace of mind and never take any time for yourself by which your attention may pass from the human to the divine. Just as desiring things without any love of virtues, just as toiling alone without cultivating ability, is hardly commendable (for those things ought to be brought together and mixed), so virtue given up to leisure without action is an imperfect and idle good, never showing what it has learnt. Who denies that virtue ought to try its progress out in action and not just deliberate on what is to be done, but also, at last, act decisively and make real [ad uerum perducere] what has been contemplated? But if through wisdom itself there is no delay, if a doer is not missing but things to be done are, surely you allow such a man to be by himself? 

In what frame of mind does the sage withdraw to leisure? In the knowledge that he may there benefit posterity too with the things he is about to do. (6, 1)

Action, contemplation, pleasure

Moreover, there are three kinds of life, and the best of these is usually sought: one is devoted to pleasure, the second to contemplation and the third to action. In the first place, however, when we put aside the philosophical disputes, put aside the hatred, my statement does not actually reconcile with those following these different courses;  

for we may see how all three kinds of life—under this name or that—come to the same thing: he who sanctions pleasure is not without contemplation, he who is devoted to contemplation is not without pleasure, and he who sets his life for action is not without contemplation. (7, 1)

Searching for the ideal society

If I wanted to survey each one, I would find none that can endure the sage and none that the sage can endure. But if that commonwealth which we imagine for ourselves cannot be found, leisure turns out to be necessary for all, because the one thing that could have been preferred to leisure is nonexistent. If someone tells me to sail on the course that is best, then says not to sail on the sea where shipwrecks tend to occur and sudden storms often arise that tear the pilot off-course, unless I am mistaken, this man forbids me to set sail, however much he praises sailing.… (8, 4)