The Doctrine of Suchness and the Dharmakaya

"The light of Dharmakaya is like unto the full moon..." 
--Outlines of Mahayana Buddhism, by D.T. Suzuki.

Considering the "doctrine of Suchness," D. T Suzuki writes, "it appeared to all speculative to be of use in everyday human lives... it must pass through some practical modification before it fully satisfies our spiritual needs...
this modification of pure reason is necessary from the human point of view; because mere abstraction is pointless, lifeless without tangible content; as such it cannot satisfy our spiritual cravings with empty abstraction...
the truth is, religious consciousness, first of all, demands fact...
on the other hand if logic be all important, then sentiment follows its trail in a dry, arid void...

The truth is, that in this life,  the will predominates, and the intellect sub-serves... abstraction is good for the exercises of the intellect, but questions of life and death must have something more than theories...
it must be a faith born of the innermost consciousness of our being...
What practical transformations then has the doctrine of Suchness, in order to meet the religious demands, to suffer?"

God. Buddhism does not use the word God often, if at all.
 While not to be judged as atheism, Buddhist thought outspokenly acknowledges the presence in the world of a reality which transcends all limits, yet is everywhere, immanent, manifesting itself in full glory, and by which we live and have our being...
The religious object of Buddhism is generally thought of as "Dharmakaya," "Vairochana," or "Amitabha," several of its names.

In the west, scholars very often translate the Dharmakaya to mean "body of the law." This interpretation, while in current use, is not very accurate, and often the source of serious misunderstandings by Western thinkers.
Today, as the term is now used, especially by those practitioners in the Eastern regions (of  origin), often misunderstanding the meaning of "Dharma." These basic misunderstandings of doctrine accounts chiefly for the failure to recognize Mahayanaism as central to all developed Buddhist thought.
"If we were to always translate dharma by law, it seems to me that the whole drift of our treatise would become unintelligible," wrote Suzuki.

To Mahayanists, Dharma means many things, depending upon context. Words such as thing, substance, being, reality--both specific and general, are effective renderings for dharma then. The Dharmakaya is effectively rendered as both an intelligence, and a spirit. Thus terms such as God and All are not always sufficient to its original meaning.

The Dharmakaya is described by Suzuki as not exactly equivalent to suchness: "it is a soul, a willing and knowing being, one that is will and intelligence, thought and action." It is not understood as an abstract principle or a metaphysical principle like suchness, but is a living spirit, manifesting itself in nature and in thought... There is no place in the universe where this body does not prevail...
It is free from all opposites and divisions, yet works in all things to lead them to enlightenment."

It is not a mere abstraction, standing apart from this world. Dharmakaya is a spiritual existence, absolutely real, true and the reason for all beings; it is the upaya, free from struggles or compulsions; it is beyond understanding.
It is love; the body of all beings is the Dharmakaya, and the Dharmakaya is the body of all beings...And, as we enter further into the will and spirit of the Dharmakaya, this will becomes freely our own; a realization of the free will of the Dharmakaya.
We move towards the supreme goodness; every good we do is absorbed into the universal store of merits, no more or less than Dharmakaya. Every existence, a reflection of Dharmakaya, worthy of its all embracing love.

The Cross: Jesus the Christ in China*

Chinese author, scholar and sometimes dissident, Liao Yiwu, writes in Chinese about a topic of wide concern today, the growing interest in faith-based living in modern China. His book, God Is Red, gives a fascinating overview of the growth of faith in that land despite, and possibly because of, Communism as practiced there.
He asserts that several generations now, people have been living under enforced a-theism. Religion, especially all organized religion of any time is banned, forbidden and punished for the past 60 years, since the Communist Party came to power in 1950. With the help of a competent translator, his book is now available for readers in the English language, the most widely read language on the planet.

Now with this translation and other books also translated into English, Liao Yiwu is available to the many who read English, even though many of his books are banned in his native China. He writes that interestingly, it may be Communism itself which sparked and inspired the move towards religious practice after a generation of believers was forced into submission by the central government.
By creating an enormous void, today those young, new minds are like one big, blank slate, ready to absorb what has been lacking for a half century. Simple, intellectual patriotism is no substitution for spiritual awareness or practice.
Christianity, for one, has been present within the "middle kingdom" since the 10th century CE or earlier, brought there by early Catholic and Orthodox missionaries.

While he concerns himself principally with the growth of Christianity in modern China, he mentions the parallels existing with indigenous faiths and a bit about the Silk road which brought many ideas into ancient China. Meeting a number of persons practicing their faith in what are called "house churches" Liao Yiwu traces their development and their increase within Chinese society.
He writes a number of short stories and life accounts of those who have chosen to take the 'Way of the Cross'. The account reminds one of the early church fathers who were savagely persecuted by the non-believing Romans.

The author names several other English language books and a film, The Cross: Jesus in China. Other book titles are included in his book, such as: China From the Bottom Up; The History of Christianity in Dali; the writings of poetess Liu Shengshi; The Secret Visit by Xu Yonghai; Redeemed by Fire: The Rise of Popular Christianity in Modern China by Lian Xi.

*The Cross: Jesus in China
For more, follow this link:
http://www.youtube.com/watch?v=p3zK5nVyMN4