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ARTICLES RELATED TO trikaya | |
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| | |  trikaya: Encyclopedia - MahayanaMahāyāna (literally "great vehicle"; from the Indian language of Sanskrit. Chinese: 大乘, Dàshèng; Japanese: 大乗, Daijō; Vietnamese: Đại Thừa; Korean:대승, Dae-seung) is one of the major branches of Buddhism. (See Yana for the classification of Buddhism into vehicles, and Schools of Buddhism for further information.) Mahayana originated in the Indian subcontinent, and some of the areas in which it is practiced today are India, China, Tibet, Japan, Korea, Vietnam, and Taiwan. From Mahayana d ...
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| | |  trikaya:
Spiritual Theosophical
Dictionary on
Trikaya Trikaya (Sanskrit) Lit., three bodies, or forms. This is a most abstruse teaching which, however, once understood, explains the mystery of every triad or trinity, and is a true key to every three-fold metaphysical symbol. In its most simple and comprehensive form it is found in the human Entity in its triple division into spirit, soul, and body, and in the universe, regarded pantheistically, as a unity composed of a Deific, purely spiritual Principle, Supernal Beings - its direct rays - and Humanity. The origin of this is found in the teachings of the pre historic Wisdom Religion, or Esoteric Philosophy. The grand Pantheistic ideal, of the unknown and unknowable Essence being transformed first into subjective, and then into objective matter, is at the root of all these triads and triplets. Thus we find in philosophical Northern Buddhism (1) Adi-Buddha (or Primordial Universal Wisdom) ; (2) the Dhyani-Buddhas (or Bodhisattvas); (3) the Manushi (Human) Buddhas. In European conceptions we find the same: God, Angels and Humanity symbolized theologically by the God-Man. The Brahmanical Trimurti and also the three-fold body of Shiva, in Shaivism, have both been conceived on the same basis, if not altogether running on the lines of Esoteric teachings. Hence, no wonder if one finds this conception of the triple body - or the vestures of Nirmanakaya, Sambhogakaya and Dharmakaya, the grandest of the doctrines of Esoteric Philosophy - accepted in a more or less disfigured form by every religious sect, and explained quite incorrectly by the Orientalists. Thus, in its general application, the three-fold body symbolizes Buddha’s statue, his teachings and his stupas ; in the priestly conceptions it applies to the Buddhist profession of faith called the Triratna, which is the formula of taking "refuge in Buddha, Dharma, and Sangha". Popular fancy makes Buddha ubiquitous, placing him thereby on a par with an anthropomorphic god, and lowering him to the level of a tribal deity; and, as a result, it falls into flat contradictions, as in Tibet and China. Thus the exoteric doctrine seems to teach that while in his Nirma kaya body (which passed through 100,000 kotis of transformations on earth), he, Buddha, is at the same time a Lochana (a heavenly Dhyani-Bodhisattva), in his Sambhogakaya "robe of absolute completeness", and in Dhyana, or a state which must cut him off from the world and all its connections; and finally and lastly he is, besides being a Nirmanakaya and a Sambhogakaya, also a Dharmakaya "of absolute purity", a Vairotchana or Dhyani-Buddha in full Nirvana! (See Eitel’s Sanskrit-Chinese Dictionary.) This is the jumble of contradictions, impossible to reconcile, which is given out by missionaries and certain Orientalists as the philosophical dogmas of Northern Buddhism. If not an intentional confusion of a philosophy dreaded by the upholders of a religion based on inextricable contradictions and guarded "mysteries", then it is the product of ignorance. As the Trailokya, the Trikaya, and the Triratna are the three aspects of the same conceptions, and have to be, so to say, blended in one, the subject is further explained under each of these terms. (See also in this relation the term " Trisharana".) (See also: Trikaya, Theosophy, Spirituality, Body mind and Soul, Spiritual Dictionary, )
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| | |  trikaya:
Spiritual - Theosophy
Dictionary on
Trikaya Trikaya (Sanskrit) [from tri three + kaya vesture, body] The three glorious vestures or states in which the consciousness of an adept clothes itself: 1) the nirmanakaya (Tibetan pru-lpai-ku) in which the bodhisattva after entering the path to nirvana by the six paramitas appears to mankind in order to teach and which thus is associated with the Buddhas of Compassion; 2) the sambhogakaya (Tibetan dzog-pai-ku) the body of bliss impervious to all material sensations assumed by one who has fulfilled the three conditions of spiritual, intellectual, and moral perfection; and 3) the dharmakaya (Tibetan chos-ku) the nirvanic body or robe in which all nirvanis and full Pratyeka Buddhas exist. The Wondrous Being or hierarch manifests in three forms, the highest being in direct spiritual intercommunion with cosmic adi-buddha, and this highest aspect or form is the dharmakaya state in which, at least in the inferior portions of it, the dhyani-buddha abides; the second form or state is that of the dhyani-bodhisattva, who is in the sambhogakaya state in direct intercommunion with the lower part of the dhyani-buddha just above it in abstruse power and consciousness; the third and lowest form or aspect, yet in one sense the highest morally on account of the immense, willing self-sacrifice involved, is the manusha-buddha who lives and works in the nirmanakaya state. "This is a most abstruse teaching which, however, once understood, explains the mystery of every triad or trinity, and is a true key to every three-fold metaphysical symbol. In its most simple and comprehensive form it is found in the human Entity in its triple division into spirit, soul, and body, and in the universe regarded pantheistically, as a unity composed of a Deific, purely spiritual Principle, Supernal Beings -- its direct rays -- and Humanity. The origin of this is found in the teachings of the prehistoric Wisdom Religion, or Esoteric Philosophy. The grand Pantheistic ideal, of the unknown and unknowable Essence being transformed first into subjective, and then into objective matter, is at the root of all these triads and triplets (TG 338-9). See also DHARMAKAYA; NIRMANAKAYA; SAMBHOGAKAYA; TRISARANA. {check Tibetan} (See also: Trikaya, Mysticism, Mysticism Dictionary, Body mind and Soul)
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| | |  trikaya:
Spiritual - Theosophy
Dictionary on
Nirmanikaya Nirmanikaya (Sanskrit) [from nirmana forming, creating + kaya body, robe, vehicle] Appearance body; the lowest of the trikaya, followed by sambhogakaya and dharmakaya. A state assumed by a bodhisattva who, instead of entering nirvana, remains on earth to help inferior beings. "A Nirmanakaya is a complete man possessing all the principles of his constitution except the Linga-sarira, and its accompanying physical body. He is one who lives on the plane of being next superior to the physical plane, and his purpose in so doing is to save men from themselves by being with them, and by continuously instilling thoughts of self-sacrifice, of self-forgetfulness, of spiritual and moral beauty, of mutual help, of compassion, and of pity" (OG 114). Beings in this state make a wall of protection around mankind, which shields humanity from evils. There are two kinds of nirmanakayas: the natural is the condition of a high initiate who reaches a stage of bliss second only to nirvana; the assumed is the self-sacrifice of one who voluntarily gives up the absolute nirvana in order to help and guide humanity. The nirmanakaya, then, "is that ethereal form which one would assume when leaving his physical he would appear in his astral body -- having in addition all the knowledge of an Adept. The Bodhisattva develops it in himself as he proceeds on the Path. Having reached the goal and refused its fruition, he remains on Earth, as an Adept; and when he dies, instead of going into Nirvana, he remains in that glorious body he has woven for himself, invisible to uninitiated mankind, to watch over and protect it. . . . to be enabled to help humanity, an Adept who has won the right to Nirvana, 'renounces the Dharmakaya body' in mystic parlance; keeps, of the Sambhogakaya, only the great and complete knowledge, and remains in his Nirmanakaya body. The esoteric school teaches that Gautama Buddha with several of his Arhats is such a Nirmanakaya . . ." (VS 96-7). See also TRAILOKYA; TRIKAYA; TRIRATNA; TRISARANA (See also: Nirmanikaya, Mysticism, Mysticism Dictionary)
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| | | | trikaya: Encyclopedia II - God in Buddhism - The God Idea in Early Buddhism The Buddha of the Pāli suttas (scriptures) dismisses as “foolish talk”, as “ridiculous, mere words, a vain and empty thing” (Digha-Nikaya No. 13, Tevijja Sutta) the notion that Brahmins (the priestly caste), who according to the Buddha have not in fact seen Brahman face to face, can teach others how to achieve union with what they themselves have never beheld. This is not a denial of the existence of Brahman, however, but merely intended (by the Buddha) to indicate the folly of those religious teachers who ...
See also:God in Buddhism, God in Buddhism - The God Idea in Early Buddhism, God in Buddhism - Mahayana and Tantric Mystical Doctrines, God in Buddhism - Literature Read more here: » God in Buddhism: Encyclopedia II - God in Buddhism - The God Idea in Early Buddhism |
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