Some people who may not be scholars thought that “Dhammakaya” is Buddhism in Mahayana because Dhammakaya was cited may times in Mahayana. This probably may because of first spread of Buddhism or at the beginning of Buddhism spread out, the word Dhammakaya or the attainment still existed, and through the spread to Northern Asia routed to China, the evidence is existed in Ashoka the Great’s biography deeper than Sarvastivada sutra, the sutra that leads the way to Mahayana Buddhism.
China firmly derives Buddhism. Prominent qualification of the Chinese kept evidences firmly. That prominence qualification is favor of writing record, honestly to the record written and historical works. Civilization of language and the change of language is slightly caused historical inheritance through Chinese characters is more accurate than other languages.
The word “Dhammakaya” still existed in Chinese sutras though spread in many schools.
Evidence on Silk Road stated explicitly that Ashoka the Great travelled to the open door of China through north Tianshan, and by disposition of Ashoka the great who devoted his life to maintain and spread Buddhism, he travelled there with Buddhism. But many books quoted about Buddhism in China, for example Buddhism in China by Kenneth Ch’en obviously revealed that Chinese accepted that Dhammakaya is a state of mediation but is unable to point out directly or definite clearly. This cited in questions of Huiyuan to Kumarajiva, a famous Buddhist monk along the Silk Road.
But all that related accepts that “Dhammakaya” exists and is significant of Buddhism.
This is explicitly answer that attainment to prove for evidence is attenuated to least, but it is undeniable of the existence, because it is explicitly that to be the Lord Buddha forms together of two noteworthy bodies of Rupakaya and Dhammakaya cited from Sanskrit sacred text noted for accuracy, ancient, precisely believable “Asokavadana”, translated to “The Legend of King Asoka” in English.
Ashoka is the emperor, and famous Dhammaraja excepted by people of various lands, and scholars. A world historian H.G Wells cited in The Outlines of History, MacMillan, 1920 that “Amidst the tens of thousands of names of monarchs that crowd the columns of history, their majesties and graciousnesses, and serenities and royal highnesses and the like, the name of Asoka shines, and shines almost alone, a star.”
He insisted that from Volga to Japan, King Ashoka is recognized and respected. This reveals mighty of the King who engrossed, faithful, preserve, and spread Buddhism. His biography mostly along with arhat Upagupta, clearly affirmed “existence, being of Dhammakaya conveys meaning and influence to building of Buddhist stupa.
Ashoka built Buddhist stupa “for modeling of the two kayas, rupakaya and dhammakaya together” for the next generation to feel like “staying in the presence of the Lord Buddha” when pay homage to stupa.
Prominently, the stupas that Ashoka built is hemispherical dome which known among us Sanchi Buddhist stupa at end of Vindhya Range northern India.
By this way “Dhammakaya” is assured for truth that really exists, respected, and is necessary symbol of Buddhism because in this book (Asokavadana) confirmed that without Dhammakaya, Prince Siddhartha who possessed perfect resplendence of rupakaya cannot attain enlightenment to be the Lord Buddha.
To assure that from the Volga River to Japan, Ashoka the great proceed in state of Buddhism. The word “Dhammakaya” along this route is never fade,
Article by: Prem Dharma
Ch’en, Kenneth Kuan Sheng. Buddhism in China: a historical survey. Princeton, N.J.: Princeton
University Press, 1964.
H.G Wells. The Outline of History. New York: Macmillan, 1920.
Strong, John. The Legend of King Asoka : a study and translation of the
Asokavadana. Princeton, N.J.: Princeton University Press, 1983.