The aim of this thesis is to survey, compile and study the similarity and differences of the concept of Dharmakaya found in The Pali Tipitaka, The Attakatha (Commentary), Mahayana Surtras and teachings of the late Ven.Phra Mongkholthepmuni (Sod Candasaro).
The research finds that in The Tipitaka and The Atthakatha of Theravada Buddhism Dharmakaya is considered as a name of the Buddha. It means that the Buddha is the center of Dhamma. The Theravada Dharmakaya consists of the nine supermundane states i.e. the Four Paths, the Four Fruits and Nibbana. Nibbana contains three characteristics i.e. niccam (permanent), sukham (blissful), anatta (sefless), and being attained by following the Threefold Training.
In Mahayana Buddhism Dharmakaya is one of the Trikaya of the Buddha, i.e. Dharmakaya, Sambhogakaya and Nirmnakaya. These words 'Tathata, Tathatagabbha, and Dharmata' are sometime used to refer to the Dharmkaya. The Mahayana Dharmakaya is described as the void, immortal and selfless and being attained by following the Threefold Training especially the wisdom principle.
According to the teaching of Phramongkolthepmuni (Sod Candasaro), a Wat Paknam's Master, Dharmakaya is a name of the Buddha and at the same time is one of the many bodies of man. Phramongkolthepmuni's Dharmakaya is considered to be beyond the scope of the three characteristics; it is unconditioned: niccam (permanent), sukham (blissful), and atta (self). The Dharmakaya can be attained by the practice of the Threefold Training. Phramongkolthepmumni's interpretation seems to be his own personal view, not found in general Buddhist texts in Theravada and Mahayana Buddhism.
