The Three Kayas

The mind is not something that can be completely understood conceptually. This is almost obvious. Thoughts are within the mind, they cannot transcend it and grasp it from without. Or, to paraphrase a sutra, just as a sword cannot cut itself, the mind cannot apprehend the mind. In fact, the mind has no characteristics. Characteristics are mental constructs that live within the mind. They therefore cannot be true properties of the mind. This empty quality of mind (empty of characteristics) is the dharmakaya. It is in fact our Buddha nature. It is a fertile quality that pervades all phenomena, allowing them to change and grow, appear and disappear. It is expansive and vast, the ground of all existence, and although it can be hinted at through concepts, can only be experienced directly for it to be truly "understood." When making a rough analogy to Christian thought, I like to think of this as being the analogue of "God," but this is a totally nonconceptual, nonanthropomorphic God, more like how I understand the God of Spinoza, than the usual way people think of Him or, presumably, Her.

However, emptiness is a word that can be easily misunderstood, since it has a very negative connotation in Western thought, seemingly implying a nothingness. As though our consciousness is dark, like in a deep sleep. Yet appearances are constantly arising. Thoughts are always happening, so many that it's inconceivable, and you can't make them stop if you wanted to. Furthermore, there is a sense that these appearances are known and perceived, illuminated, if you will. This luminous quality of mind, is called the samboghakaya, and in Christian thought, I make the rough analogy to the Holy Spirit. Like an ethereal energy that pervades everything, is somewhat conceptualized, though not anthropomorphically, and also provides inspiration. The samboghakaya forms of the Buddhas can appear in visions to advanced practitioners and relay teachings and blessings, in much the same way the Holy Spirit can visit people.

Finally, the actual thoughts and appearances themselves correspond to the nirmanakaya. The Buddha's physical form is called the nirmanakaya, and I would say is analogous to the Son in Christian thought. A physical instantiation of the Godhead sent to help sentient beings.

This presentation of the three kayas, unlike the Christian presentation, emphasizes the presence of each in our very own mind. Salvation is right here, right now in this very instant. All the tools are with us, closer than we can even perceive, but they are there, and once we see them, we can make use of them. I, personally, am constantly distracted by everyday appearances and my own conceptual constructs. Even when I'm practicing dharma intensively, it's easy for me to get caught in the lie that practicing dharma is like climbing a staircase. With that attitude, I am putting off enlightenment/salvation by ignoring the only place it can be found: right now. When I do remember to stay in the present moment, I can't tell you how different, relaxing, and totally right it feels. In the Buddhist presentation, this is emphasized, and of course many Christian contemplatives have understood this and practiced it. Thomas Merton springs immediately to mind. Several denominations have embraced meditation as a spiritual tool. It would be nice if it became a more mainstream Christian practice. I think it could help a lot of people.