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
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(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-
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 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
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(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.
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 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. e. an ontolo-
gical point and an epistemological one. The discovery amounts to the expli-
cit 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 exp-
lication 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 paticcasa-
muppado 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

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(14) Dharmdhatu (K. Kawada)

the paticcasamuppado; third, if the dharmadhatu is interpreted as the

(6)
"sphere of religion," 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 dhammani-
yamata 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 pa-
ccaya 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 paticcasa-
muppado 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,
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 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 men-
tion 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 dic-
tionary above mentioned points to the meaning: a supporter (Vedic). This
is a valuable hint, because the paticcasamuppado has something in common
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(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", accor-
ding 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 phy-

sical 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,

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 Dharmdhatu (K. Kawada) (17)

second, to do, make, produce. Between the two meanings, the first is ori-
ginal 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 per-
formed. 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 paticca-
samuppado 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 "dharma-
dhatusthitita". If the two sources are carefully examined, both expression
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(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 "dharmadhatu-
sthitita" 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 paticcasamup-
pado 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 dhar-
madhatu is rendered into Chinese with 法 性 (dharmata) by Kumarajiva,

though it might be supposed that his text was worded otherwise than the

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 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 dhar-

madhatu, for, as it is clear at the stage of the inquiry here, the dharma-
dhatu, 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 adheyad-
harma. The latter means three lineages of sravaka, pratyekabuddha and
bodh'isattva (including buddha). Thus the three kind of persons are things
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(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 con-
duct (dasakusalakarmapatha). Thus the ten ways of good conduct must be,
dharmadhatu. Of course, they are not totally identical with the dharma-
dhatu, 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 four-
fold 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 dharma-

dhatu. Supported by this citta pure by nature, I teach the truth beyond
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 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 ex-
pression 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 com-

pound 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 pratityasa-
mutpadadharmadhatu (大 縁 起 法 界)." Hence dharmadhatupratityasamutpada

and pratityasamutpadadharmadhatu are one and same. Therefore the fun-

damental 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-

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(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, nouri-
shes 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: dharma-
dhatu of truth-reality. Further, the pratityasamutpada has two directions
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 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: pratityasa-
mutpada 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 pratityasam-
utpada. 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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(24) Dharmdhatu (K. Kawada)

(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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