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Dharmadatu Kumataro Kawada

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Dharmadatu Kumataro Kawada Dharmadatu Kumataro Kawada I Introduction Gotama Buddha has known the Truth by himself and made others know it. The knowledge of the Truth by himself has been named by him "nanadassanam", the conte nt of which is the paticcasamuppado (the depen- dent origination). To make others know it, he has taught it in the form of the middle way of the fourfold Truths. Herein consists his first rolling of the Wheel of Truth (or Law). He is not a deceiver, but a teller of Truth. And he has made others know the Truth, which he has known by himself and with which he has not deceived neither himself nor others. Therefore the paticcasamuppado and the fourfold Truths are identical with each other- as regards their essential implication. This identity is proved easily with sutras and sastras. In other words, the one and same Truth is called either paticcasamuppado or fourfold Truths, either from the view-point of kno- wledge by oneself or from the standpoint of making others know it. The perfect knowledge or realization of the Truth (abhisambodhi or abhisa- maya) is achieved by prajna. Just so much is known beyond dissension through the Pali texts. If the Sanskrit texts of the Mahayana are studied, the historical fact is assertained that they have inherited these fundemental tenets of the early Buddhism and have dived into and nourished the root of their deep implication on the one hand, and unfolded it in the direction of the branches and leaves on the other, and in so doing they have adopted the method sarhdhinirmocana (explication of deep implication). Even in our own days the above mentioned outlines of Buddhism should be brought to perfection exactly and minutely. In trying to do so, many problems emerge. Moreover, in order to know exactly and to develope copiously the Buddhist thought, it is required to compare it with other -868- (10) Dharmdhatu (K. Kawada) thoughts, because to know is to compare. In the comparing also many problems arise. Thus two-sided inquiry should be made, the intra-Buddhistic and Comparative study. And the performance of the inquiry has been essential and peculiar to adhi-pafnna-sikkha or prajnaparamita, which is the third and last of the, Buddhist disciplines. Here shall be dealt with a problem, which lies within the sphere of intra-Buddhistic study: the problem of dharmadhatu. II Expression of Dharmadhatu 1. The reason why it is a problem. Some among us may be utterly indifferent to the terms of dharmadhatu and paticcasamuppado and others are too familiar with them to examine carefully the meaning of them. The latter term has been much discussed in recent times, but perhaps none has spoken the last word about it. As to the former term, it cannot be said none has discussed it recently, but it has not been so much discussed as the former one. But it can be antici- pated that in the universe of Buddhistic discourse the two terms are inti- mately related to each other, for, in the Gandavyuha (Kegon, 華 嚴) School the dharmadhatupratityasamutpada (法 界 縁 起) is posited as'its fundamen- tal tenet, and the founder and succeeding masters of the School did not do so wihout supporting themselves upon sutras and sastras. This tenet will be referred to later. The primal necessity of the present age is not to study dharmadhatupratityasamutpada as the principal tenet of Gandavyuha School, but to study dharmadhatu and pratityasamutpdda as they are, be- fore the tenet has been established. The reasons are : firstly, the School is a later one in the historical developement of Buddhist thought; secondly, the petrified expression of the tenet should be made live and actual again. Thus, first of all, the terms of dharmadhatu and pratityasamutpada should be discussed and realized, for, though the ultimate Truth is said to be ineffable and beyond words, one should be led into it by the path of the (1) mundane truth which lies within the sphere of words. The utter negation of words is negation of thinking, from which results nothing but the nega- -867- Dharmdhatu (K. Kawada) (11) tion of prajn.a. One will come to face this problem through various ways, e. g., by examining the fundamental tenet of the Gandavyuha School, or- trying to penetrate into the terms of dharmadhatu, dharmsthitita, dhar- maniyamata, etc. which occur -very frequently as important terms in sutras and sastras, particulary in those of Mahayana. As for me, I have faced this problem most immediately when I have read Lankavatara Sutra, edited by Bunyiu Nan jio, pp. 142-144, where the proposition that Buddha's saying; is no saying (avacanarnbuddhavacanam) is put forth as a deep implication (sarhdhi) and it is explicated as implying pratyatmadharmata, pauranast- hitidharmata, dharmadhatu, dharmaniyamata and it is made intuitively understandable with the illustration of ancient city. -Though this section of buddhavacanam attracted my keen attention, I could not understand it immediately. Moreover, if the ultimate tenet of Buddhism is pratitya- samutpada as asserted by Nagarjuna with his first two verses of Madhya- makakarikas, the very term pratityasamutpada is not found in this section of Buddhavacanam. Therefore the connexion or relation between pratitya- samutpada and the dharmadhatu, etc. has become an inevitable problem which should be solved. I have groped after the solution in vain. After a- long time I happened to study SN. XII, Nidanavagga, in which were found two sutras. nos. 20 & 65, which had particular relation to the section of Buddhavacanam. And the solution sought for has dawned upon me. 2. The Relation between the two Sources. If the Buddhavacana section (V) and the nos. 20 & 65 of SN. XII, Nidanavagga (N) are compared, there are remarkable identities and diffe- rences. First, as to the differences. (a, 1): in V the question is put, what does it imply that Buddha has no saying from the time when he, has. attained the highest knowledge to the time when he will enter the nirvana, and the deep implication is explicated. (a, 2): in N, Bhagavan shows spontaneously what paticcasamuppado is to his disciples without their ques- tion. (b, 1): in V, it is stated that the proposition of Buddhavacanam im- plies pauranasthitidharmata and pratyatmadharmata. (b, 2): In N, it is shown that the dependence of old age and death upon birth, which is -866- (12) Dharmdhatu (K. Kawada) lhatu, is permanent, either if Buddhas emerge into the mundane world or if not. In contrast with the N, V states that the pauranasthitidharmata is dharmadhatusthitita, which. is permanent indifferently to whether Buddhas emerge or not. (c, 1): in V, the illustration of ancient city mentioned. (c, 2): N, no. 20 does not mention it, though it is expressly mentioned in N, no. 65 which is called pura. Second, as to the identities, (a, 1): In N, no. 20, the paticcasamuppado is, firstly, said to be synonymous whith dhatu, and, secondly, with dhammatthitata, dhammaniyamata and idapaccayata, and, lastly, with tathata, avitathata, anannathata. (a, 2): In V, in the first place the pauraiiasthitidharmata is said, firstly to be synonymous with dharmadhatusthitita and, secondly, with dharmanam dharmata, dharmas- thiti, dharmaniyamata, and in the second place the pratyatmadharmata is said to be equivalent to dharmata, dharmasthitita, dharmaniyamata, tathata, bhutata and satyata. From the above it is clear that, though there are identities and diffe- rences between the two sources, there is between them identity of thought as regards the main points. But, the one source is texts in Pali, and the other a text in Sanskrit. And if the two sources are scrutinized a historical development of essentially identical thought is found. (1) Indeed the La- nkavatara Sutra is supposed to have been composed somewhat later than Vasubandhu, but it is well versed in the Pali sources and has taken over the main points of the latter intact and totally. (2) It is well grounded that the V has made its main source out of N, nos. 20 & 65, because V and N, nos. 20 & 65 have as their thesis the permanency of paticcasamuppado. The illustration of ancient city which N, no. 65 has introduced originally, . and which N, no. 20 has not mentioned, is for the sake of making unders- tandable the permanency of paticcasamuphado, which is the common thesis of N. no. 20 and no. 65. Therefore the illustration might have been men- tioned with no violence at the end of no. 20. (3) The V has not only the N, nos. 20 & 65 as its source, but it has developed the source with the me- thod of samdhinirmocana. In sutta no. 20, Bhagavan shows to his disciples the essence of the paticcasasamuppado and mentions the synonyms of it. -865- Dharmdhatu (K. Kawada) (13) In the sutta no. 65, he states that he, when a bodhisattva, has found out, after right thinking by panna, the paticcasamuppado as the way of getting out of the painful sathsara, and that it is the way of all ancient and preceding Buddhas, through which they have reached the city of Nirvana. The V section, attaching itself firmly to this thesis, makes the pauranasthi- tidharmata out of the way of all ancient Buddhas, and makes the pratya- tmadharmata out of the realization of the Truth. Thus the V section has made it explicit that the uncreated Truth is permanent, whether it be known or not, and that the Truth is to be known and realized by some one, while these two points were implicit in the two Pali suttas. (4) And in so doing, the V section discovers and shows the "Buddha's saying is no saying" as the root and foundation of the two points, i.
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