Life and Message of the Buddha
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the distinction became more pronounced, especially in Mahayana philosophy. His Manifestation-body died and after cremation was enshrined in the form of relics in stupas: His Dharma-body is eternally present. Later, the Mahayana philosophy developed the ‘Sambhoga-kaya’, the Enjoyment of—Bliss-body. The Sambhoga-kaya can be considered as the body or aspect through which the Buddha rejoiced in the Dharma, in teaching the Truth, in leading others to the realisation of the Truth, and in enjoying the company of good, noble people. This is a selfless, pure, spiritual enjoyment, not to be confused with sensual pleasure. This ‘Enjoyment-body’ or ‘Body of Bliss’ is not categorically mentioned in Theravada texts although it can be appreciated without contradiction if understood in this context. In Mahayana, the Enjoyment-body of the Buddha, unlike the impersonal, abstract principle of the Dharma-kaya, is also represented as a person, though not a human, historical person. Although the terms Sambhoga-kaya and Dharma-kaya found in the later Pali works come from Mahayana and semi-Mahayana works, scholars from other traditions did not show hostility towards them. Venerable Buddhaghosa in his Visuddhi Magga referred to the bodies of the Buddha thus: ‘The Buddha is possessed of a beautiful rupakaya adorned with eighty minor and thirty-two major signs of a great man, and possessed of a Dharma-kaya purified in every way and glorified by Sila, Samadhi, Pañña, full of splendour and virtue, incomparable and fully enlightened.’ Though Buddhaghosa’s conception was realistic, he was not