Aspects of Mahayana Buddhism and its Relation to Hinayana c7.s2.t13.20

c7.s2.t13.20

The conception of Dharmakāya was of special interest to the Yogācārins. The Laṅkāvatāra⁵ in describing it says that (Dharmatā) Buddha is without any substratum (nirālamba) and lies beyond the range of functioning organs of sense, proofs or signs and hence beyond the vision of Śrāvakas, Pratyekabuddhas or the non-Mahāyānists. It is to be realised only within one’s own self. The *Sūtrālaṅkāra*¹ calls it Svābhāvika-dharmakāya. It is one and the same kāya in all Buddhas, very subtle, unknowable and eternal. The *Triṃśikā*² explains the Dharmakāya as the transformed āśraya (substratum)—the ālayavijñāna—the transformation being effected by knowledge (jñāna) and the suppression of the two evils (dauṣthulyas), viz., kleśāvaraṇa and jñeyāvaraṇa. The *Āloka*³ on the *Abhisamayālaṅkārakārikā* also explains the Dharmakāya in a similar way. According to it, there are two kinds of Dharmakāya, one being the Bodhipakṣika and other dharmas, which are themselves pure and productive of clear knowledge (niṣprapañcajñānātmakā) and the other the transformed āśraya of the same, which is then called Svabhāvakāya. Professor Stcherbatsky⁴ supplies us with nearly the same information that we find in the *Āloka* from some source, which he does not mention. He says that “according to the early Yogācāras the Dharmakāya is divided into Svabhāvakāya (ṅo-bo-ñid-sku) and jñānakāya (ye-śes-kyi-sku); the first is the motionless (nitya) substance of the universe, the second is anitya, *i.e.*, changing, living”. Evidently what the Professor means by Jñānakāya is the Dharmakāya, consisting of the Bodhipakṣika and other dharmas, of the *Āloka*. That the Svabhāvakāya is the nityakāya, as pointed out by him, is also supported by the *Suvarṇaprabhāsa* and other texts.⁵