Fulfiling “Dhammakaya”

Part 1

All about “Dhamakaya” in full, filled with words to clarify the world society and Buddhist society that “Dhammakaya” is the ultimate truth all human can attain by practice on true path. At least, it aims to dilute the dense mass of unclearness or any existing uncertainty to dissolve and vanish away.

For all to evade from the ways of sin through body, speech, or mind, opens a chance for all to learn, and opens the way of virtue to everybody.

Begin simply from Nalinaksha Dutt’s work, which wrote:

That Bhagava, who is possessed of a beautiful Rupakaya, adorned with eighty minor signs and thirty-two major signs of a great man, and possessed of DHAMMAKAYA PURIFIED IN EVERY WAY AND GLORIFIED BY SILA, SAMADHI, etc., FULL OF SPLENDOUR AND VIRTUE, INCOMPARABLE AND FULLY AWAKENED.

This assures how important Dhammakaya is, and though this book was named Mahayana Buddhism it does not conclude that Dhammakaya is Mahayana as many people thought.  The beginning is before Mahayana’s existence in the world, but the knowledge was preserved in Mahayana.  Mahayana sutra was derived from Theravada, not born from different beliefs, which will not be quoted in here. Here we will explore Theravada with the evidence of Dhammakaya in the Tripitaka, and that it existed in the most important part. Though through many times of adjustment and translation of the Tripitaka, the Buddhist Councils, translators, and reviewers stayed away from the actual practice to the reach real attainment to the way of samsara. For example, who attains dhamma (kaya), see tathagata.

Upagupta confirmed that Dhammakaya was not from Mahayana. Upagupta was a famous arhat (an enlightened monk) in Asia Minor through northern India. Another name that the people in this area famously called him was “Phra Bua Khem”, which was made popular through the use of calling Upagupta made into a Buddha image seated in lotus petals. Upagupta was the one who contributed in the translation of sutras from Pali to Sanskrit. He spoke of the Dhammakaya quite explicitly:

DHAMMAKAYA…The body which you all call pure, excellent and made of Dharma

On the time Upagupta spoke this quote, Mahayana hasn’t existed, Upagupta conveyed the will power and spirit to Ashoka, the Great, in Dhamma practice and in building eighty four hundred Buddhist stupas, newly built and renovated. He was the one who made Ashoka the Great, realize the power of Dhammakaya or to attain Dhammakaya himself.

This can be cited that relation to Buddhism by Ashoka, the Great, conveyed until today from power of Dhammakaya.

All that Ashoka the Great, derived for his practice was from Upagupta. Significantly, Upagupta was an arhat with Dhammakaya arhat inside. He conveyed to Ashoka through the power of Dhammakaya inside that converted Ashoka the Fierce to Ahsoka Dharma-raja, virtuous King or Dhammika Raja. Ashoka the Great’s benevolence to Buddhism and the world was by the power of Dhammakaya.

Thus, thoughts of Upagupta arhat of the Lord Buddha leads to thoughts of his benevolence to Buddhism, because Upagupta sent the sanghas to Tibet. It was the beginning to the of Maha Sarvastivada sutra, the sutra that lead the the way to the existence of Mahayana.

It must be accepted that the spread out of Buddhism was by Upagupta who had attained the Dhammakaya.

Obviously, Buddhism in the world of every school has one joint “Dhammakaya”, and “Dhammakaya” is the center of the spreading of Buddhism in every direction.

Because “Dhammakaya” is Buddhism, is the utmost of Dhamma.

Article by: Prem Dharma

Fulfiling “Dhammakaya” Part 2


Dutt, Nalinaksha. Mahayana Buddhism. Calcutta: Firma KLM Private, 1976.

Strong, John. The Legend of King Ashoka : a study and translation of the

Ashokavadana. Princeton, N.J.: Princeton University Press, 1983.