Introduction
The setting of this sūtra is Vulture Peak in Rajgir (Rājgṛha), said to be the location where the Buddha, explaining the doctrine of emptiness in the second turning of the wheel of Dharma, taught the Prajñāpāramitā and other topics associated with Mahāyāna Buddhism. It is here that the bodhisattva Kṣitigarbha asks the Buddha a series of questions regarding the body of the Buddha, which the Buddha answers by expounding the teaching on the three bodies.
The doctrine of the Buddha’s three bodies (trikāya) has tended to be associated with the Yogācāra school of Buddhist thought, although the terms dharmakāya and rūpakāya (“form body”) are certainly to be found in sūtras such as the Aṣṭasāhasrikāprajñāpāramitāsūtra.1 It has been suggested that sūtras such as the Trikāyasūtra may have evolved after such Yogācāra treatises as the Mahāyānasūtrālaṃkāra.2
This trifold scheme can also be interpreted as describing different aspects of enlightenment or buddhahood itself. The dharmakāya, sometimes translated as the “truth body” or “reality body,” generally refers to the essential nature of the Buddha, as is stated in this sūtra. The saṃbhogakāya and the nirmāṇakāya, known collectively as the form bodies, are understood as emanations of the dharmakāya, or essential nature, of the Buddha. In other words, they are the manifestations of the enlightened activity of the Buddha. The saṃbhogakāya, sometimes translated as “enjoyment body,” is the apparitional form the Buddha takes for bodhisattvas and practitioners in meditative states or in dreams. The nirmāṇakāya, sometimes translated as “manifestation body,” is the physical form of the Buddha that can be seen by any sentient being. The Buddha, who is able to emanate in countless forms, does so in order to liberate beings through the illumination and demonstration of the Dharma. All three bodies3 are ultimately considered inseparable.
This is the only known sūtra in the Tibetan Kangyur solely dedicated to teaching the doctrine of the three bodies. The Buddha explains here how one should view the bodies of the Buddha using analogies, and relates the three bodies to other relevant Buddhist doctrines such as the four wisdoms.4
This sūtra was first translated by W. Woodville Rockhill in his 1884 publication of The Life of the Buddha and the Early History of His Order. There is currently no known extant version in Sanskrit, and among the different published Tibetan versions of the source text, there do not seem to be any significant variants.