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 dependent 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 knowledge 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 fundamental 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, dharmaniyamata, 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, pauranasthitidharmata, 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 pratityasamutpada 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 pratityasamutpada 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 differences. 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 question. (b, 1): in V, it is stated that the proposition of Buddhavacanam implies 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 differences 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 understandable the permanency of paticcasamuphado, which is the common thesis of N. no. 20 and no. 65. Therefore the illustration might have been mentioned 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 method 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 pauranasthitidharmata out of the way of all ancient Buddhas, and makes the pratyatmadharmata 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. e. an ontolo- gical point and an epistemological one. The discovery amounts to the explicit statement that the highest truth is "peaceful and supreme, and it is suchness (tathata), which is the ultimate being of all beings to be known, (2) and from which the thinking of Truth retreats and does not appear again," and that it is the ineffable "nature of things" (prakrti). This is the explication of the Buddha's saying is no saying, for the saying implies the suchness (tathata) which is uncreated.

3. Dhatu and Dharmadhatu

As stated above, in N, no. 20, the paticcasamuppado is called dhatu, tathata, etc., while in the V section of Larnkanatara, the term paticcasamuppado is not found and the terms that are found are pratyatmadhar, mates, pauranadharmasthitita, dharmadhatu, tathata, etc. If the two sources are studied comparatively, the fact is made clear that the two sources are concerned with the paticcasamuppado. And by the fact a question is posed what is the relation among the three, namely, paticcasamuppado, dhatu and dharmadhatu? For, firstly, if the dhatu is interpreted through the (4) medium of the term "界" in Chinese, the, 界 is scarcely connected with the paticcasamuppado; secondly, if the dhatu is interpreted through the (5) medium of the term "element," the element is somewhat far away from -864- (14) Dharmdhatu (K. Kawada) the paticcasamuppado; third, if the dharmadhatu is interpreted as the "sphere of religion,"(6) it is utterly obscure, how the sphere of religon is related to the paticcasamuppado; fourth, from where does it come that, since the early Mahayana at the latest, the dharmadhatu (法界) is a term Of utmost importance? Now, (a) in N, no. 20, the following sentence is repeated emphatically in every joint or node of paticcasamuppado; uppada va tathagatanam anuppada va tathagatanam thitava sa dhatu dhammatthitata dhammaniyamata idapaccayata. Thus it is clear that the sutta no. 20 treats the dhatu as synonymous with paticcasamuppado. And the question is: how is it possible that the dhatu (界) is synonymous with paticcasamupPado (縁

起)? Because, firstly, "界" as a word in Chinese classics means originally boundary of paddy field; secondly, the "dhatu" of the eighteen dhatus does not make one understand the dhatu here. Buddhaghosa comments upon the. "thitava sa dhatu" and say that it means "thitova so paccaya- (7) sabhavo. The paccayasabhavo means "the nature of paccaya" or "the paccaya itself." Thus the dhatu in the sutta no. 20 is identical with paccaya itself. Therefore it is right that the sutta uses "dhatu" as synonymous with paticcasamuppado. And the use of paccaya as equivalent to paticcasamuppado must have been an established usage, as the usage can be inferred back starting from the Dasabhumikam, an early and authentic Mahayana text and from the Madhyamakakarikas of Nagarjuna, who was well versed in Pali texts. This commentary of Buddhaghosa solves the question of synonymity of paticcasamuppado and dhatu. (b) But a new question emer- ges: how is it possible that dhatu can be synonymous with paticcasamu- (8) ppado? Buddhaghosa mentions, in his Visuddhimagga, five senses of the dhatu: vidahati, dhiyate, vidhanam, vidhiyate etaya, ettha va dhiyatz ti dhatu. "Vidahati" meaus "to produce" and in this case dhatu means cause (karanam). "Dhiyate" means "to be made to sustain the burden of" (dhiyante, dhariyanti). "Vidhanam" means "production." "Vidhiyate etaya" means "(the produced burden) is susiatned here." Ideed, such etymological explanation (nirukti) in Pali or Sanskrit texts is difficult for us to understand, -863- Dharmdhatu (K. Kawada) (15) but from it we can gather, first, that the component of the "dhatu" is Vdha; second, that the dha has here "to" as its suffix; third, that dhatu has various meanings, which come from the conjugation) forms of 1 dha combined, with various prefixes and suffixes; fourth, that "dha" means "dhr" or "dhar" (to bear, sustain, maintain); and fifth, that dhatu means the maintenance of one's own nature (attano sabhavatn dharenti). Buddhaghosa mentions three more meanings of the dhatu, which have not so much to do with the question here, which consists in this: how is it possible that dhatu is synonymous with paticcasamuppado or paccaya? And it is taught by Buddhaghosa that dhatu is a composition of 1/dha and tu, and A/dha can mean A/dhr. Now, the composition or the formation of the word dhatu should be scrutinized. The primary sufix "-tu" forms (9) nomen actionis and nomen agentis. Thus the "-tu" has close relation to " -ti'" and "-tr", or it has in itself the function of the latter two. More- over, it has the function of forming words whith express the product, (10) means, and place of the action. And next, as to the /dha: with regard to its meaning should be consulted dictionaries well known among Sanskrit Stu- dents. Here five remarkable meanings of it must be mentioned, according to the revised and enlarged edition of Apte's The Practical Sanskrit-English (11) Dictionary, Vol. III: 1) to put, 2) to direct (the mind, etc.) towards, 3) to support, maintain, 4) to cause, create, produce, generate, make, 5) to perform, do. Morever, it must be noted that the meaning of Vdha is mo- dified by the prefixes. If these points be carefully considered, the meaning of "dhatu" is apprehended much easily and exactly. Next, concerning the formed word "dhatu." The problem to be solved here consists in this: how the dhatu can be synonymous with paticcasamuppado? Concerning this problem, A. A. MacDonell's dictinary is of no use, because it does not mention any meaning which suggests the solution. Monier-William's dictionary mentions dhatu-garbha, i. e. dhatu-gabbha, the corruption of which is dagaba or dagoba, i. e. pagoda. But it is far from solving the problem. Apte's dictionary above mentioned points to the meaning: a supporter (Vedic). This is a valuable hint, because the paticcasamuppado has something in common -862- (16) Dharmdhatu (K. Kawada) with a supporter, for, if there were not "dependent origination" in any sense and all happenings are "by chance" (yadrechaya), the world would be utterly chaotic. Thus the paticcasamuppado has a close relation to dharma (12) (law, maintainer, sustainer, supporter). Moreover, Apte's dictionary above mentioned says "dhatu" to be etymologically "dha-adhare tun", according to which dhatu means the place where the action is done or the place which receives the action or the active agent. This meaning, together with Buddhaghosa's explanation in Visuddhimagga, sheds much light on a verse (13) of Abhisamayalamkara. As to dhatu, even H. Grassmann's Worterbuch zum Rig-Veda does not contribute to the solution of the problem here. Thus almost all available Sanskrit-English or Sanskrit-German dictionaries do not solve the problem, but give only mere suggestions. Fr. Edgerton's BHSD also contributes almost nothing to the solution, though it is in other respects very helpful. Now, the Pali-English dictionaries should be consulted. Those of Childers and Buddhadatta do not help to solve the problem. The Pali-English Dictionary edited by T. W. Rhys Davids and William Stede contributes very much to the solution. According to its etymological explanation, "dhatu" has a meaning commesurate with "tithemi" (Gk.), "dhatr" (Skt.), "conditor" (Lt.) and "dhammn" (Ved. Skt.), and is 'closely

related to "dhamma" in meaning, only implying a closer relation to physical substance.' This is excellent. But the last point would be erroneous or at least misleading, for the concept of physical substance is peculiar to Greek thought and is very far from Buddhist thought. (c) Now, the results of the above inquiry should be collected: 1) the Chinese word does not express the essential meaning of dhatu; 2) concerning the problem, almost all Sanskrit-English or Sanskrit-German dictionaries are of no much use, except that a few of them have valuable suggestion; 3) even Edgerton's BHSD does not touch the problem; 4) among Pali-English dictionaries, the one edited by Rhys Davids and Stede only gives an effectual suggestion. Thus the meaning of -v/dha should be carefully examined. According to H. (14) Grassman's Worterbuch zum Rig-Veda, the fundamental meaning of Vdha is two: first, to put, bring to a place, set, set upright, determine, and, -861- Dharmdhatu (K. Kawada) (17) second, to do, make, produce. Between the two meanings, the first is original and the second derivative. Therefore, the -1/dha of dhatr (producer, creator) and dhaman (law, sacred custom) should be taken in the second sense. Hence Buddhaghosa's etymological explanation of dhatu can be easily apprehended, for in it he points to the second sense of/dha. This fact shows. that in Pali and BHS the second sense is more important than in classical Sanskrit. At this stage of scrutinizing, Wackelnagel's Altindische (15) Grammatik should be consulted, according to which the suffix "-tu" ex- presses, a) the product of the action of the preceeding verbal root, b) the place where the action is performed, c) the means by which the action is done, d) the supporter or agent of the action. If these meanings of "-tu" are combined with the second sense of -v'dha, dhatu means production or creation, producer or creator, product, that which determines, the place where these actions are done, and the means by which these actions are performed. New the paticcasamuppado or the, paccaya has, as its fundamental meaning, the causality by action or by conduct in contrast to the causality by nature (physis). Thus all phenomena are sarskara, i. e. those which are or have been or will be made by conducts, and the law of samskara is not made or created (asarhskrta) and is permanent. Thus it may be said with surety that N, no. 20 where the paticcasamuppado is explained with dhatu does not distort the meaning of the term, for the synonymity of the three terms of paticcasamuppado, dhatu and paccaya has been proved by the above inquiry. (d) In so for, the problem of the relation of paticcasamuppado to dhatu has been solved. Now, it is necessary to solve the problem of "dharmadhatu", not only because the problem is put by the two sources of V and N, nos. 20 & 65, but also because the problem has wider bearing of much importance.

III. Meaning of Dharmadhatu

1. Now, concerning dhatu and dharmadhatu. -In N, no. 20 is found the sentence: thitava sa dhatu. The V section of Lankavatara has "dharmadhatusthitita". If the two sources are carefully examined, both expression -860- (18) Dharmdhatu (K. Kawada) must have one and same meaning. Thus dhatu and dharmadhatu must be equivalent. The V section must have got its "dharmadhatu-sthitita from the" thitava" of N, no. 20. The "sthitita" here is somewhat clumsy ren- dering of Pali into Sanskrit, but, it does not mar the original meaning in Pali. Thus it can be said that in the compound of "dharmadhatu-shitita" the relation of dharmadhatu to sthitita is loose, because the "dharmadhatusthitita" can be "dharmadhatuh sthita". Hence results dharmadhatu or dhammadhatu. This expression or term dharmadhatu, means ordinarily the dharmadhatu, which is one of the eighteen dhatus. In this case, indeed, it designates the sphere of dharmas, i. e. objects of manas (mind or thought), but the dhatu or dharmadhatu in the sense of paticcasamuppado cannot be the dharmadhatu included in the eighteen dhatus, but it must be the dharmadhatu which is the universal law or truth or reality, which subsumes five skandhas, twelve ayatanas and eighteen dhatus, for it is nothing other than dharmata, tathata, avitathata, ananyata, bhutata (bhutakoti), satyata, etc. The dharmadhatu in this sense is found in DN, no. 14, Mahapadana and MN, no. 58, Abhaya-raja-kumara. The Pali-English Dictionary, edited by T. W. Rhys Davids and William Stede explains it to be "an ultimate principle of the dhamma, the cosmic law". Though the explanation is not unsuitable, one should be careful not to be allured into the Greek way of thinking by the "principle" and "cosmic", because the latter two are deep rooted in the Greek thought. If not, one would come, at least, to confound the Buddhist thought with the Greek thought. Though the usage of dharmadhatu in the sense of two suttas, Mahapadana and Abhayarajakumara, is rather rare in Pali texts, it is, on the contrary, usual or ordinary in Sanskrit texts of Mahayana and consequently in Chinese (16) translations of them. E. g. Gandavyuha Sutra, p. 56, vv. 28, 30, etc. A remarkable fact is found in the beginning of the Aupamya-parivarta of Saddharmapundarika.There Sariputrasays: tulye nama dharmadhatupra- vese (though indeed equally I have got into the dharmadhatu). This dharmadhatu is rendered into Chinese with 法性 (dharmata) by Kumarajiva, though it might be supposed that his text was worded otherwise than the

-859- Dharmdhatu (K. Kawada) (19)

extant one. 2. Now, concerning the compound or samasa of dharmadhatu. Of course, the dharmadhatu can be divided into two parts: dharma and dhatu. Thus it is treated rightly as a samasa. This samasa can neither be interpreted as dvamdva, nor as bahurih, nor as dvigu, nor as avyayibhava, if its usage in the texts is duly studied. Thus two cases of its interpretation remains: tatpurusa and karmadharaya. In the one case it is tatpurusa. (18) Sthiramati says: "aryadharmahetutvad dhatuh I hetvartho hyatra dhatu- sabdah I" (Dhatu means the cause of holy doctrine, because the word dhatu here means cause.) And in this case it is genitive compound and no other. In the second case it is karmadharaya, i. e. appositive compound. Thus dharma is dhatu and dhatu is dharma. This interpretation is made secure by the comparative study of the V section of Lankavatara and N, nos. 20 & 65, to say nothing of other Mahayana texts. The dhatu here is nothing other than paticcasamuppado, et vice versa, as it is clear from no. 20, and paticcasamuppado is just the dhamma, et vice versa, as it is attested (19) by MN, no. 29, Mahahatthipadopamasuttam.

IV. Philosophy of Dharmadhatu

The Buddhist philosophy can be said, in a sense, to be that of dharmadhatu, for, as it is clear at the stage of the inquiry here, the dharmadhatu, which is paticcasamuppado or the noble fourfold Truths, is the principal and fundamental tenet of Buddhism. Here it is not treated syste- matically, but in a topical manner, in order to confirm or apply the results of the foregoing inquiry. (20) 1. Abhisamayalarnkara, I, 39 confirms the, results. The verse runs as follows: dharmdhator asambhedad gotrabhedo na jujyate I adheyadharma- bhedat to tadbhedah pariglyate 1139 II It is true the Chinese) and English translations convey well the meaning of the verse, but they do not touch upon the vital point of it. It concerns the dharmadhatu and the adheyadharma. The latter means three lineages of sravaka, pratyekabuddha and bodh'isattva (including buddha). Thus the three kind of persons are things -858- (20) Dharmdhatu (K. Kawada) to be put into the dharmadhatu, which is, therefore, a place where they are put in, and which receives into itself, just as the womb the embryo, these three kind of persons, protects, nourishes, and produces them. Thuss the dharmadhatu is adhara, dhatr and dhaman. With it should be associated the section of vimald bhumi of the Dasabhumikam, where it is stated that purusas, devas and three yanas are born from the ten ways of good conduct (dasakusalakarmapatha). Thus the ten ways of good conduct must be, dharmadhatu. Of course, they are not totally identical with the dharmadhatu, but partially, for, though they are fundmental morality (svabhavika sila), beginning with them one should ascend to vimukti (deliverance) through samadhi (concentration). The statement of the section of Dasab- humikam implies this beyond doubt. The three disciplines and their fruits, are just the pratityasamutpada, that is, dharmadhatu from the point of view of the noble eight membered way (ariya atthangika magga), i. e. the middle way. In them consists the purged dharmadhatu. This makes uss apprehend that the dharmadhatu should be realized from the view-point of conduct. In other words, all things, i. e. body, nourishment and dwelling (23) (tribhava) are produced by conduct (karma). This is the way of genuine Buddhist thinking. Therefore the proposition "cittamatram yadidam traid- hatukam" is of deep meaning, because not only the traidhatuka (tribhava), but also all in all is produced by the citta, which could be defined to be the dynamic aggregate of bodily, lingual and mental conducts, observing and dominated by the law (dharma). Thus citta is not substance in the sense of European philosophy, but phenomenon, so to speak. And its law is the uncreated and permanent pratityasamutpada, i. e. dharmadhatu. 2. Confirmation and Application. It is well known that the Sri- mala Devi Sinhanada Sutra makes tathagatagarbha out of the noble fourfold Truths, which are just the pratityasamutpada. In comparison with it, it is not so much known that "A Mahayana Treatise of Indiscriminately (24) Universal Dharmadhatu" (大乗法界無差別論) makes tathagatagarbha'out of the darmadhatu. There it is said: "this pure dharmata is the dharmadhatu. Supported by this citta pure by nature, I teach the truth beyond -857- Dharmdhatu (K. Kawada) (21) thinking". Thg truth meant here is the tathagatagarbha. Thus the citta pure by nature (prakrtiprabhasvararn cittam) is not only dharmata, but also dharmadhatu. Hence the dharmadhatu is tathagatagarbha. Thus the dharmadhatu-tathagatagarbha comes out, and as to the compound, which is divided with a hyphen in two parts, the fore part and hind part are appositive (karmadharaya). This dharmadhatu-tathagatagarbha is an expression of the idea of continuity and non-extinction of Buddha lineage and should be exactly distinguished from the dhatu-garbha mentioned above.

3. Application-Tojun (杜順), the founder of Kegon (華嚴, i. e. Gandavyuha) School, says in his Gandavyuha-Panca-Darsanana-Samatha- (25) Vipasyana (華嚴五敬止観): "those who are erring and going astray cannot ascend the very dharmadhatupratityasamutpada (法界縁起). In order to attain the right and highest knowledge, it is necessary to purge the mind of its impurities." This is the declaration of founding Gandavyuha School. Now, how is the expression of the tenet to be interpreted? It is a compound which has two parts: dharmadhatu (法界) and pratityasamutpada

(縁起) and the two parts are apPositive (karmadharaya). Because he says: "It is just dharmadhatupratityasamutpada to know that colours, etc. are dependently originated things." And again he says: "hence if one sees things as they are, he enters at the same time into the great pratityasamutpadadharmadhatu (大縁起法界)." Hence dharmadhatupratityasamutpada and pratityasamutpadadharmadhatu are one and same. Therefore the fundamental tenet of the Gandavyuha School is nothing new to those who have pushed foreward the inquiry starting from the two sources of N, nos. 20 & 65 and the V section of Lankavatara Sutra. But, on the other hand herein consists the excellence of the School among many Buddhist schools, because it has inherited unerringly the fundamental truth of Bud- dhism and has explicated or unfolded the deep implication. And the ex- (26) plication is found in "Gateway to Ten Depths (十玄門), "Gateway to (27) Gandavyuha-Dharmadhatu-Dhyana" (華嚴法界観門), etc. However, here ari- ses a problem: have not the founder of the School and his successors differentiated the meaning of the constituent parts of the term, dharmad- -856- (22) Dharmdhatu (K. Kawada) hatu and pratityasamutpada, though these parts have one and same mea- (28) ping at root? The third master of the School says: "the Gandavyuha. Sutra has as its ultimate thesis or proposition the pratityasamutpada of- cause-effect (因果, hetuphala) and the dharmadhatu of truth-reality (理實, satyata-bhutakoti)." And again he says: "by analizing and synthesizing the dharmadhatu, the cause-effect is established, that is to say, the Saman tabhadra-dharmadhatu is the cause and the Vairocanadharmadhatu is the effect." Though this saying is somewhat ambiguous, it can be supposed that there is differentiation of the meaning of the two parts. According (29) to Kozu (光統), the founder of the Vinaya School, the ultimate thesis of the Gandavyuha Sutra consists in cause-effect and truth-reality, and the cause-effect is the stages of discipline (i. e. ten bhumis of bodhisattva) and the truth-reality is the dharmadhatu upon which depend the stages of discipline. The third master, Hozo (法藏) has adopted this view and (30) combining it with the view of Chigon (智撮), the second master of the school, says: "the dharmadhatu of truth-reality and pratityasamutpada of cause-effect." Thus the ambiguity mentioned above has been wiped away: the dharmadhatu in Samantabhadra-dharmadhatu and in Vairocana dharmadhatu should be replaced by "pratityasamutpada." Hence it results that the pratityasamutpada of cause-effect is knowledge and action which depend upon the dharmadhatu of truth-reality, or the persons of three, yanas who depend upon it. And the dharmadhatu of truth-reality is the place upon which these persons depend and which receives, protects, nourishes and produces them. These points have been elucidated clear enough (31) by Jyokan (澄観), the fourth master of the School. Now the results of the inquiry hitherto can be summed up as follows: the dharmadhatu is pure by nature, but it is covered with impurities. In other words, it has both purity and impurities, as it is found empirically. Thus when the dhar madhatu is mentioned without modifier, it is mentioned in wider sense. Therefore the masters. of the Gandavyuha School have strived to modify it by differentiating the dharmadhatu. And the outcome is the term: dharmadhatu of truth-reality. Further, the pratityasamutpada has two directions -855- Dharmdhatu (K. Kawada) (23) of movement, pravrtti and nivrtti. Thus, when it is mentioned without modifier, it.is mentioned in wider sense. Therefore the masters have strived to modify it by differentiating it. And the outcome is the term: pratityasamutpada of cause-effect. Thus, in all there are double differentiation: the differentiation of dharmadhatu as object of pra jfa and as place where the discipline is performed from the pratityasamutpada as prajna or persons of three yanas on the one hand, and differentiation of the dharmadhatu in a stricter and a wider sense and that of the pratityasamutpada in the direction of pravrtti and of nivrtti, on the other hand. And the Ganda- vyuha School lays more stress on the dharmadhatu in the stricter sense and on the pratityasamutpada in the direction of nivrtti. And this proves to be the pecuriality of the School, if it is compared with the School of vijnaptimatratavada which treats in detail the pravrtti side of pratityasamutpada. Thus the philosophy of the Gandavyuha School is, in its own way, nothing but the explication of the deep implication, which consists in this, that pratityasamutpada is dharmadhatu and dhatu is dharmadhatu, and thus pratityasamutpada is dharmadhatu and, dharmadhatu is pratityasamnt- pada, though the philosophy of the School is very complicated and abstruse.

V Conclusion

The tendency has upper hand, that pratityasamutpada is treated by, many people as regards its aspect of pravrtti. But it should be treated as regards its two aspects of pravrtti and nivrtti. And if one should walk the way leading to Man (人となる道) as Ji-un, the Bhadanta (慈雲尊者), puts it, more stress should be put on the nivrtti aspect of pratityasamutpada and on the truth-reality aspect of dharmadhatu.

Documentation (1) Madhyamakarikas, XXIV, vv. 8-10. Cf. Prasannadapa, pp. 492-494. (2) Bodhisattvabhumi, ed. by U. Wogihara, p. 38. Cf. Taittiriyopanisad, II. 4. (3) Cf. Candrakirti: Prasannapada, pp. 264-265. (4) Dai-kan-wa-jiten, ed. by T. Morohashi, Vol. 7, p. 1088 c-d. Dai-shu-kan, Tokyo.

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(5) Abhisamayalamkara, tr. into English by Edward Conze. p. 18. (6) Edgerton, Fr.: BHSD, s. v. (7) Sarattha-pakasinlya nama samyutta-nikayattha kathaya, dutiyo bhago, nidanavaggo khandha-vara-vagga vannana (Siamese Printed Edition), p. 52. (8) Visuddhimagga of Buddhaghosacariya (HOS, No. 41), pp. 411-412. Cf. Visuddhimagga, Deutsch von Nyanatiloka, SS. 562-563. Verlag Christiani, Kon- stanz. 2te Auflage, 1959. (9) Whitney, W. D.: A Sanskrit Grammar, fifth edition, 1161. Leipzig, 1924. (10) Altindische Grammatik, von Jakob Wackernagel, Bd. II, 2: Die Nomina- lsuffixe, von Albert Debrunner, S. 665, 489, b. Gottingen, Verlag Vanden- hoeck & Rupert, 1954. (11) V. S. Apte's The Practical Sanscrit-English Dictionary, revised, edited by P. K. Gode and C. G. Karve, Volume II, p. 858 a. Prasad Prakashan, Poona, 1958. (12) Cf. Grassmann, H.: Worterbuch zum Rig-Veda, s. v. (13) Grassmann, H.: op. cit. (14) Grassmann, H.: op. cit. (15) Wackernagel, Jakob: op. cit. (16) The Gandvyuha Sutra, ed. by Daisetzu Teitaro Suzuki and Hokei Idzumi, pp. 56, 543 et passim. (17) Saddharmapundarika-sutram, revised by Dr. Nalinksha Dutt, p. 47. Published by the Asiatic Society, Calcutta, 1953. (Bibliotheca Indica, Work Number 276.) (18) Vi jnaptimatratasiddhi, publ. par Sylvain Levi, p. 44. Librairie Ancienne Honore Champion. Paris, 1925. (19) MN (PTS), I, p. 396. (20) Abhisamayalamkara-prajflapdram ita-upadesa-sastra, ed. by Th. Stcherbatsky and E. Obermiller, p. 6. Leningrad, 1929. (21) 現観荘嚴論略繹, 法尊法師課繹, vol. I, p. 12a. (22) Abhisamayalariikara, tr. into English, by Edward Conze, p. 18. Roma, Is. M. E. O. 1954. (23) Cf. Lankavatara, p. 83; sagathakam, vv. 290, 293, 347. (24) Taisho, Vol. XXXI, (No. 1626), p. 892 c; pp. 893 b-894 a; (No. 1627), p. 895 b; pp. 895 c-896 b. (25) Taisho, Vol. XLV, p. 512 b. (26) Taisho XLV, No. 1868. (27) Taisho, Vol. XLV, nos. 1883 et 1884. (28) Taisho, Vol. XXXV, p. 120 a. (29) Op. cit, p. 522 a. (30) Taisho, Vol. XXV, p. 14 c. (31) Taisho, Vol. XXXV, p. 522 a.

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