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The intermediate state of the time of death (chi-kha'i bar-do) is considered to be an optimum time for the realisation of the Buddha-body of Reality. [27] The Dalai Lama defines the dharmakaya as "the realm of the Dharmakaya—the space of emptiness—where all phenomena, pure and impure, are dissolved.
[note 24] However, it is exceedingly common to encounter the Buddha describing meditative states involving the attainment of such magical powers (Sanskrit ṛddhi, Pali iddhi) as the ability to multiply one's body into many and into one again, appear and vanish at will, pass through solid objects as if space, rise and sink in the ground as if ...
Some Mahayana sources use the sky as a simile for the Dharmakaya and for emptiness. [5] [6]The Trikāya doctrine sees Buddhahood as composed of three bodies, components or collection of elements (kāya): the Dharma body (the ultimate aspect of Buddhahood), the body of self-enjoyment (a divine and magical aspect) and the manifestation body (a more human and earthly aspect).
The language used by this approach is primarily negative, and the Tathagatagarbha genre of sutras can be seen as an attempt to state orthodox Buddhist teachings of dependent origination using positive language instead, to prevent people from being turned away from Buddhism by a false impression of nihilism. In these sutras the perfection of the ...
[3] [better source needed] Commentarial texts such as the Patisambhidamagga and the Visuddhimagga state that this mind-made body is how Gautama Buddha and arhats are able to travel into heavenly realms using the continuum of the mindstream (cittasaṃtāna) and it is also used to explain the multiplication miracle of the Buddha as illustrated ...
Buddha depicted in dhyāna, Amaravati, India. In the oldest texts of Buddhism, dhyāna (Sanskrit: ध्यान) or jhāna (Pali: 𑀛𑀸𑀦) is a component of the training of the mind (), commonly translated as meditation, to withdraw the mind from the automatic responses to sense-impressions and "burn up" the defilements, leading to a "state of perfect equanimity and awareness (upekkhā ...
The Pāli Canon is the most complete Buddhist canon surviving in a classical Indian language, Pāli, which serves as the school's sacred language [1] and lingua franca. [2] In contrast to Mahāyāna and Vajrayāna , Theravāda tends to be conservative in matters of the theoretical study of the doctrine ( pariyatti ) and monastic discipline ...
The 31 identified body parts in pātikūlamanasikāra contemplation are the same as the first 31 body parts identified in the "Dvattimsakara" ("32 Parts [of the Body]") verse (Khp. 3) regularly recited by monks. [18] The thirty-second body part identified in the latter verse is the brain (matthalu ṅ ga). [19]