Papers by Mahendradatta Jayadi
Sri Lanka International Journal of Buddhist Studies, 2025
The origins and practices associated with the Dharmakāya as 'a body of doctrine' are widely debat... more The origins and practices associated with the Dharmakāya as 'a body of doctrine' are widely debated among scholars. The varying degrees of understanding and practice of the Dharmakāya concept within Buddhist communities are shaped by laypersons' perceptions of the Buddha, the Dharma, and the Saṅgha. This article thus examines the chronological development of the Dharmakāya concept throughout Buddhist history, focusing on shifts in its meaning, its devotional practices and oral tradition. The understanding of the Dharmakāya had evolved gradually due to changes in the Dharma propagation and its devotional practice. The changes are thus explored across three distinct stages: (i) during the lifetime of the Buddha, (ii) from the Buddha’s parinirvāṇa to the emergence of the textual tradition, and (iii) from the rise of Mahāyāna Buddhism to the present day. Analysis of these stages shows that interpretations of 'the Buddha and the Dharma,' together with oral traditions and devotional practices, gradually converged on the concept of Dharmakāya. In the earliest period, the Buddha and the Dharma were regarded as separate; after his parinirvāṇa, laypersons shifted their reverence from his physical form to his Dharma-body, the Dharmakāya. This article aims to elucidate the evolving meaning of Dharmakāya and its practices over Buddhist history, clarifying its distinctive roles in both Theravāda and Mahāyāna traditions. The Dharmakāya, understood as the inherent potential for enlightenment within all beings, is practised by modern Buddhist leaders whose works inspire laypersons to cultivate greater tolerance, compassion, a sense of interconnectedness, and a respect for diversity. Dharmakāya devotion, though rarely discussed, refers to the Buddhist recollection of ultimate reality. Inclusive in nature, it recognizes the inherent wisdom present in all beings; exclusively, it venerates the transcendent Buddha. These two religious attitudes can coexist within the same individual. Modern Dharmakāya practice is exemplified by Buddhadāsa of Thailand and Ashin Jinarakkhita of Indonesia. Buddhadāsa stressed the interconnectedness of humans and nature and advocated tolerance toward other religious traditions, while Jinarakkhita founded the Buddhāyana movement, which embraces all Buddhist traditions and integrates them with Indonesian culture to foster harmonious living.
The Journal of The International Buddhist Studies College, 2018
Early Mahāyāna Buddhism occupied the period from the Buddha's parinirvāṇa to the first century CE... more Early Mahāyāna Buddhism occupied the period from the Buddha's parinirvāṇa to the first century CE. For five centuries, Mahāyāna sūtras were developed gradually and disseminated orally. After the Buddha and his disciples passed away, there were two opposing views regarding buddhavacana or the words spoken by the Buddha. The first view stated that buddhavacana ended after the First Buddhist Council and the second held the view that buddhavacana continued. Mahāyāna Buddhism supports the latter view since its doctrines, in the form of sūtras, were written long after the council and new interpretations of its teachings were revealed at a later date.
translating Buddhist texts into Chinese language, metaphor, and patterns of behavious which the C... more translating Buddhist texts into Chinese language, metaphor, and patterns of behavious which the Chinese could understand and adopt. There were two important translators at the period of Han Dynasty (206 BCE-220 CE), An Shigao (period of 148-170) who translated texts related to Abhidharma and meditation methods, and Lokaksema (period of 168-188) who translated part of Astahasrika-prajnaparamita sutra. After the collapse of the traditional Confucian thought when the Han Dynasty ended, the freedom of thoughts became prevalent during the period of the Three Kingdoms (220-265). Then Buddhism flourished in Western Jin (265-317) due to political stability and prosperity. Dharmaraksa, the Indo-Scythian monk, translated more than 150 sutras. 3 At the Period of Preparation, the Chinese could not accept the sramana way of life (as monks and nuns) well since the existing religion, Confucianism and Daoism were in contradiction to Indian Buddhist doctrines. Buddhism started in Indian as a religion advocating departure from household life and abandonment of family but the Chinese praised the virtue of filial piety and family. 4
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Papers by Mahendradatta Jayadi