Those who say that the buddha is not alive anymore are only partly right, they don’t know the whole story. Sure, the buddha that attained parinibbana is gone but there is still the dhammakayika buddha. So, please, don’t think that the buddha is dead, he is still alive.
Those who have faith that the dhammakayika buddha is still alive will be able to attain nibbana.
And what is the evidence for that?
You are right, I just read somewhere that something called the dhammakayika buddha is still alive but I don’t really know what it is.
It definitely isn’t the buddha that attained parinibbana though. I think it meant the teachings of the buddha still surviving and might be referring to the 84,000 dhamma khandas.
I think there is dhammakayika something related to it from thailand, perhaps a heretical school?
Yes, heretical 
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The buddha attained parinibbana long ago. There is no historical buddha anymore.
Point taken, I am not a heretic though. I was born in an orthodox theravadan household although none of my family members know as much as I do about the buddha’s teachings.
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This is the perspective/doctrine of Lokottaravāda, a school within a subgroup that emerged from the Mahāsāṃghika, which, like its sister schools, confirmed the views of their parent sect.
Their view includes the supreme transcendence of the Buddha, asserting that His physical body is limitless and merely an earthly manifestation, and that His earthly life and appearance are mere appearance. They deified the Buddha, viewing Him as a divine, supernatural being. Consequently, their predecessor, the Mahāsāṃghika, stated that they would not regard all Arhats as perfect, describing an Arhat as one still characterized by impurity due to being affected by nocturnal emissions (asucisukhavisaṭṭhi), ignorance (aññāṇa), doubt (kaṅkhā), reaching enlightenment through the guidance of others (paravitāraṇa), and speaking of suffering while in samādhi (vacibheda).
In addition to disagreements about Vinaya rules being the primary cause that led to the first split within the Sangha during the Second Council. after 35 years, at Pāṭaliputra council, which arose from the discussion of the Five Points of Mahādeva (that generally pertains to Arhats), in which dissenters asserted that they would not regard all Arhats as perfect. Thenceforth, sect after sect emerged.
The visions of this school (and the Mahāsāṃghika in general) were among the early developments that later influenced Mahāyāna concepts and served as preliminaries for the formulation of the trikāya doctrine.
There is no such thing called “dhammakayika buddha,” you are referring here (in incorrectly way) to the Dharmakāya (Truth Body), the true body of Dharma (pay attention to the spelling), which is what remains after the human body of the Buddha disappears (with many poetic descriptions of it: neither existence nor non-existence, neither annihilation nor permanence, neither eternal nor non-eternal…, and so on). This is considered the foundation of the other two bodies (Saṃbhogakāya and Nirmāṇakāya) which forms the Mahāyānist doctrine of Trikāya (in its current form).
This doctrine (even from its earliest primitive forms that held by the predecessor of Mahāyāna) was rejected by the Sthaviras (Elders), who considered these views heretical.
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This post is wrong. Buddha is not alive. He should correctly say “Buddha’s Dhamma is alive and whoever practice Dhamma can get Nirvana even modern times”.
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Thank you Dhammapala. I just point out that is better not to use sanskrit like “Sthaviras” . The pali- Theravada is much preferred.
see this thread
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4 posts were merged into an existing topic: The myth of “Sthaviravada”