The theory of Buddha-bodies in the context of soteriology-focusing on the Mahayanasamgraha

Abstract

This paper begins with arguing that within the larger context of soteriology, the notion of "theology" can be legitimately applied to other religious traditions than Christianity. Following this, I propose that the issue of how the realm of transcendence could relate to the realm of phenomenon can serve as an example of a general theological issue across religious boundaries. I then investigate how this issue is discussed in the Mahayanasamgraha as a seminal text in the Buddhist Yogacara tradition. In the Mahayanasamgraha, the above issue is formulated as the question of how unconditioned Dharma-realm (dharmadhatu) could save the sentient beings in the conditioned world. I argue that the asnwer provided in the Mahayanasamgraha hinges on its theory of three bodies of the Buddha. In short, the Dharma-body bridges between the Dharma-realm and sentient beings. On the one hand, the Dharma-body is the result of a bodhisattva`s enduring practice in the phenomenal world, and hence does not transcend over the phenomenal world; on the other hand, the Dharma-body correctly knows the Dharma-realm through the non-discriminating cognition (nirvikalpa-jñana), and hence relates to the Dharma-realm. Furthermore, since sentient beings cannot see the Dharma-body, they can be taught only by the Enjoyment-body and the Transformation-body of the Buddha. The relation between the Dharma-body and the other two bodies is identical to the relation between the non-discriminating cognition and the subsequently-acquired cognition (prsthalabdha-jñana). Finally, this paper ends with a brief comparison between the soteriological scheme in the Mahayanasamgraha and the scheme reflected in the issue of Christology.