Theos-Talk Archives (May 1998 Message tt00337)

Jerry Schueler wrote  Tue, 5 May 1998 20:38:25 -0400 :

[THIS SHOULD HAVE GONE DAYS BACK, BUT I HAD SERVER PROBLEMS AND COULD
NOT GET THROUGH.]

"First of all, Paul did give some, and so have I. Her definition of
nirmanakaya and her preentation of the three Bodies of Buddha, for
example, are plain wrong. Thus she gave us an "untruth."  It remains to
be seen whether she deliberately lied or was honestly mistaken or was
mislead by her interpretors. Giving out an untruth does not equate to a
deliberate lie (for which she would have had no real reason).	 Jerry S."

Especially when  this is quoted : 'Her definition of nirmanakaya and her
preentation of the three Bodies of Buddha, for example, are plain wrong.
Thus she gave us an "untruth."'

"The three Bodies of the Buddha"  what sort of an expression is this? A
Buddhist most likely will never understood this expression.  If one
tries to fathom Buddhism, one must at least get to know the correct
terminology, if one goes wrong, naturally, one will get a silly or
denying answer.  And this is then attributed to H.P.B.'s lack of
knowledge, when it is the questioners!

This topic [three Bodies of Buddha] though sounding so far fetched in
expression, most likely refers to what in Buddhism is the TRI [three]
KAYA [body, vesture]--or referred to as TRIKAYA Theory,  dealing with
Dharmakaya, Sambhogakaya, and Nirmanakaya.  Which HPB explains in The
Voice of the Silence, with extensive footnotes.

I suggest that further extensive reading into the various Buddhistic
Schools is necessary to search for what one is wanting information about
and asking questioning correctly.

Please refer to A SURVEY OF BUDDHISM by Bhickshu Sangharakshta (Maha
Sthavira)-of the Friends of Western Buddhist Order, England.  Pub:
Shambhala, Boulder, Colorado (1980) ISBN 0-87774-163-3.   [Dedicated "To
the Memory of Shri B. P. Wadia ("Shravaka") Philosopher and
Philanthropist."]

In this, Chapter II Section VI is entitled "The Trikaya Doctrine,"  this
is gone into in great detail from pages 240-254.  One will see that the
various Tibetan schools over the years have taken up different view
points, and these have been developed and discussed at length.  Along
with the Chapter IV with VI Sections (pp. 391-452) all dealing with The
Bodhisattva Ideal which very closely pertain to the vestures made, worn
and used by the Bodhisattva, when embodied and unembodied.

Hope that is helpful in this discussion.		Sophia




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