A Study Of Chinese Hua Yen Buddhist Thesis.pdf

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DHARMABHATU: A STUJJY or HUA-iTJ;n BUDDHIGK

A STUDY OF CHIHZoE HTJA-YEN BUDDHISM

WITH SPECIAL REFERENCE TO THE! JHARMDHATU

(FA-CHIEIl)

DOCTRINE

■by KANG NAM

OH, M.A,

A Thesis

Submitted to the School of Graduate Studies in Partial Fulfilment of the for the

Requirements

Degree

Doctor of

Philosophy

McMaster

University

October

1976

DOCTOR 0? PHILOSOPHY

(1976)

KoMASTER UNIVERSITY

(Religious Sciences) TITLE;

A

Study

Hamilton, Ontario

of Chinese

Hua-yen

Buddhism with

Reference to the Dharmadhatu AUTHOR;

Kang

SUPERVISOR?

Nam

Special Doctrine

Oh, £<..;;.

(Seoul

National

University)

YuA...

(Seoul

National

University)

Professor Yun-hua Jan

NUMBER OF PAGES:

(Fa-chieh)

vii, 275

ii

ABSTRACT

Buddhism is generally considered

Hua-yen and

the most

theoretical

systematic presentation of Buddhist ideas among the various Buddhist

schools that appeared in China its

Furthermore, role in the

tance,

Hua-yen

during

therefore, attempts

Buddhism

through

an

of the

Part

etymological

a

In spite of such

Hua-yen Buddhism to achieve

a

as

it

proper

occurs

as

a

impor

understanding of

in the

of the

writings

background study, examines first of all the

Avatamsaka-sutra(Hua-yen ching) Hua-yen school

and

development

Two, the

main

,

the canonical

.

of the

In

addition,

It also

scripture

derived the idea of dharmadhatu

central theme for teaching and meditation.

In Part

an

in the Western world.

and contextual meaning of the term dharmadhatu

background

significant

Hua-yen school.

One,

from which the

(589-900 A.D.).

extensive investigation of its central

dharmadhatu( f a-chieh)

doctrine of

surveys the

Sui-T'ang period

philosophico-religious teachings played

very little is known abov.t

patriarchs

the

religious history of East Asia.

This thesis,

the

as

as

the

it discusses

Hua-yen school.

body of the study, the dharmadhatu

doctrine of the Hua-yen school is examined in terms of its development. The basic writings of its five

"the dharmadhatu in detail.

are

patriarchs

chronologically

and

and their ideas

concerning

systematically analyzed

It is demonstrated that the dharmadhatu doctrine

iii

can

be

said to have

been, by

and

founded

large,

Chih-yen, systematized by Fa-tsang, and

and elucidated

formulated

by

by Ch'eng-kuan

•Tsung-mi. Part

Three,

the

the significance of the

concluding part,

words," solid

as

characterized by

some

First,

lead

man

"a

an

critics,

into

inquiry

It is argued

pointless exposition

outside

"philosophical," "religious,"

it.

embarks upon

dharmadhatu doctrine.

Hua-yen

that the dharmadhatu doctrine is not

of

empty

but that it contains

and "historical"

within

significance

it is clarified that the dharmadhatu doctrine is meant to

toward

an

insight into the interrelatedness, that is, the

"mutual identification" and an

by Tu-shun,

insight which liberates

preconceptions

and

"interpenetration," him from all

kinds of

dogmatism concerning reality.

of all the dharmas

—

rigid philosophical Second,

it is also

discovered that the dharmadhatu doctrine of mutual identification and

interpenetration viction of the

Hua-yen

is relevant to the formulation of the

religious

"instantaneous attainment of Buddhahood"

school.

Finally,

it is verified

that the dharmadhatu doctrine

exerted

religious thought of China, especially t'ai traditions,

Taoism,

a

evidence

significant influence the

and Neo-Confucianism.

IV

upheld by the

through concrete

on

Ch'an(Zen)

con

on

the

and the T'ien-

ACKNOWLEDGEMENTS

I would like to express sny sincere thanks to all those who

contributed

directly

or

indirectly

the

to

preparation of this thesis.

First of all my deep gratidude goes to my supervisor Professor Yun-hua Jan whose

and

suggestions, encouragements

throughout

the whole process

heart edly thank my

v/hosf. keen

appreciated

writing committee

supervisory

spent

s&A Professor Koichi Shinohara who

to Professor Graeme Mac Que en for his

in

reading the

whole

suggestions, especially thank my

colleague

Mr.

in

and

style

Young-ho

I

the generous financial assistance

of

Shigeo

interest in ray

to

spend

the academic year

Tokyo during

Professor

me

Kamata of the

studjr

and

am

also

deeply of tine

and making

indispensable

I would also

like to

helpful proof-reading.

opportunity

to

gratefully acknowledge and the

given by McMaster University

Fellowship and travel grant awarded by the

The Doctoral

Canada Council enabled

greatly

was

great length

expression.

Kim for his

Younger

provided many valuable

several times

manuscript

I would like to take this

Canada Council.

Professor Paul

members,

and stimulating criticisms and untiring advice.

grateful

I also wand to

this thesis.

the whole structure of the thesis

insight into ,

of

have been essential

guidance

a

year of

special study at the University

1973-1974*

I wish to

University of Tokyo

kindly arranged

thank

who showed

that I could be

especially a

keen

permitted

to the

libraries of the University and of the Institute of Oriental Culture well

as

to his

private library during v

the time

that I

was

in

Japan.

as

Furthermore,

the Canada Council

lielu at

Lancaster, England

subject

of this

My

express my

warmest

gratitude

way that a

a

History

research

of

Religions

report

on

the

study. names

assistence in

she made

us

of the

for their

appreciation, however,

her wisdom in arranging the

herself

to attend the Xlllth

thesis and to discuss with many scholars the questions

in connection with this

indefatigable

a

me

1975 to present

in

I cannot list all the like to

enabled

of the International Association for the

Congress

raised

also

goes

typing

people to whom I would

making this thesis possible. to my wife not

out the

family life of

manuscript a

graduate

only for

her

but also for student

in such

parents of tv.'o children, Eugene and Dennis, and

registered pharmacist of Canada at the

vi

same

time.

TABLE OF CONTENTS

PART Oj;JE:

BACKGROUND

..11

«-a«>»*««9

II

Ill

.

.

A.

The

B.

The Contextual

The

Avate-asa^a-jsutra

A,

The

B.

The Basic Structure of the Sutra.

The

Hua-yen

A.

The

Background

of the

>3.

The

History of

the

II. III. IV.

The

History

Meaning

of "DharTnadhatu"

of "Dharmadhatu"

.

School

School.

School

.....

.

The

©

»

0

•

0

a

»

*

#

•

•

..36

9

*«•«••••«•

..36

>••••««««

..43

«*««ec0«*e

..53

««•*••••'

0

......•*..

•

>

Founding of

the

Dhajmadhatu

Doctrine

4T

*

0

•

e

•

*.53 a

o

..70

*

by Tu-shun..

The Formulation of the Dharmadhatu Doctrine

Systematization

Tsung-mi

PART THREE:

by Chih-yen.

of the Dharmadhatu Doctrine

The Elucidation of the and

Dharmadhatu

Doctrine by

......

by Fa-tsang.

.

.

.132 .152

Ch'eng-kuan

CONCLUSION

The

Philosophical Implications

II.

The

Religious Significance of

of the Dharraadba.tu Doctrine the Dharmadhatu Doctrine

The Historical Influence of the Dharmadhatu Doctrine....

X'X^lj-i-'J^-^iX'lli

.103

...... >«*»«<

I.

III,

.

..22

.......

0

of the Sutra,

..11

THE DHARMADHATU DOCTRINE IN THE HUA-YEN SCHOOL

PART TWO:

I.

Etymological Meaning

209 ....224

239

^•••••^•••••©•••♦•••••••-♦©••••♦•.••••••••••••••••••*0«><»«#t*-O|

vii

INTRODUCTION

INTRODUCTION

The aim of this

Hua-yen Buddhism

Buddhism, A.

which

study

is to achieve

an

understanding

of Chinese

dharmadhatu( f a-chieh)

with special reference to

doctrine.

first introduced into China around the first

was

D., developed through

various

Chinese culture before it

religious tradition.

stages

of interaction with traditional

finally emerged

as

an

integral part

After the periods of preparation

and of domestication

(ca. 317-589),

"independent growth"

in the

Buddhism

came

as

the

(ca.

to the

San-lun(the

or

Madhyamika)

,

the

Tfien-t'ai(or Lotus),

or

Avatamsaka)

,

the

Fa-hsiang(Dharma-Character

the

65-317)

A.D.

In this

Three-Treatise

Hua-yen(the or

of the Chinese

stage of

(ca. 589-900).

Sui-T'ang period

period there flourished such schools

century

Flower-Garland

Dharmalaksana)

the

,

o

Pure

Land,

ajid the

Arthur F. here

Ch'an(or Meditation).

Wright's

for the

division of Chinese Buddhist

sake of convenience.

For

history

is

survey of

general history in China, see his Buddhism in Chinese History (Stan A similar division is found ford: Stanford University Press, 1959). no Shina in Daijo Tokiwa, Bukky Kenkyu (A Study of Chinese Buddhism) vol. Ill, pp. 1-70. For an extensive study (Tokyo: Shunjusha, 1942), Buddhist Chinese of on the early stage history, see E. Zurcher, The China E. J. Brill, 1959. rev. ed., 1972). Buddhist Conouest of (Leiden:

adopted

a

Buddhist

p

For a brief survey of Chinese Buddhist schools, see Kenneth Princeton University Press, 1964), in China Buddhism Ch'en, of Buddhist Philosophy (Hono Essentials The J. Takakusu, 297-364; pp.

(Princeton:

Univeristy of Hawaii, 1956, 3rd ed.), pp. 57-191; T^e Theodore Bary et al. ed., Sources of Chinese Tradition (New York: Columbia University Press, i960), pp. 327ff; etc. lulu:

de

"

2

3

The systems of thought of most of these Chinese Buddhist schools were

not

mere

extentions of Indian ideas but

restatements to meet the intellectual and

Among

these

the most theoretical and

Of these is

C.

Chang

makes the

unquestionably

not

religious teaching played

Concerning

the

an

new

"

the

Hua-yen

Hua-yen

Buddhism among the

the Chinese ."

argues with these

evident is that the

considered

are

the

Nakamura,

Mahayana

—

one

3

expression*

and Tantra alike-

of Buddhism" is the

and

of Buddhist ideas within

assertion that

categorical

Mahayana

or

the T'ien-t'ai

to Professor H.

systems organized by

highest teaching Whether

is

and

thought

"the greatest adaptation of

Schools—'Hihayana, the

Hua-yen and

two, according

various philosophical Garma C,

of

reinterpretations

spiritual needs of the time.

systematic presentation

distinctively Chinese modes

philosophy

the

schools, however,

were

one

5

Professor

"of all Buddhist which

"truly

holds

school of China.

strong assertions, what

Hua-yen school

and its

philosophico™

important role in the religious history of

situations of this

time,

see

Pt.

I, ch. III.

^de Bary, op. cit., p. 369 • "...the two schools LT'ien-t'ai and been able to serve as the philosophical foundation of Chinese have Hua-yen J Of. also Y. Sogen, Systems of Buddhist Thought Buddhism in general." Calcutta 1912), p. 287, arid Wing-tsit Chan, A Source University, (Culcutta: Book in Chinese Philosophy p.

(Princeton:

Princeton

University Press,

T963)l

406.

%ajime

Nakamura, Ways

of Thinking- of Eastern Peoples (Honolulu: in Japanese, Toyo.jin no Shii Hoho

East-West Center, 1964), P* 245 » (Tokyo: Misuzu Shubo, 1948), I* p. 482. or

Garma C. C. Chang, The Buddhist Teaching of Totality Park: The Pennsylvania State University, 197l77 P» ix»

(University

4

China,

Korea and

Japan.

The influence of has not been

however, the

of the

\«M".tings

that the Ch,an

Asia.

fully recognized.

Western

Chinese

Zen school is the

true that Ch'an

in its formative

point when

he

predominent Buddhist sect

was

very much influenced

that

the

on

it

Nevertheless,

by Hua-yen philosophy

practical consummation of Buddhist

Kegon(Avataiisaka) [Hua-yenJ or

in the East

Dr. Suzuki himself acknowledges this

says that "Zen is the

ultimation,"

to believe

infTuence that Ch'an has exerted

strong

in China.

stage

in China and the

theoretical

religious history,

readers, influenced by

world of East Asia cannot be overestimated.

equally

thought

on

prominent Zen scholar, D. T. Suzuki, tend

It is true that the

spiritual is

or

Hua-yen philosophy

philosophy

is

its

"the philosophy of Zen is Kegon and the Q

teaching of Kegon

bears

its fruit in the life of Zen."

Hua-yen influence also in such was

will

general religious

revitalized,

to these

is found not

in

part

at

only

trends of China

least, by

philosophical influences,

many

in Buddhist as

thought but

Neo-Confucianism,

Hua-yen philosophy. religious practices

'The influence of the Hua-yen school on Chinese fully be discussed later in Pt. Three, ch. III.

which

In addition

and artistic

religious history

In the Introduction to B. L. Suzuki's Mahayana Buddhism (London: His somewhat & Unwin Ltd., 1959, 3rd ed.), p. xxxiv. Allen George the Hua-yen philosophy is also found in the of evaluation exaggerated statement: "Fa-tsang's systematization of CHua-yenJ ideas expound

following

ed in the Buddhist sutra-group known as the Gandavyuha or Avatamsaka... is one of the wonderful intellectual achievements performed by the Chinese mind and is of the highest importance to the history of world thought." York: Dell D. T. Suzuki, Studies in Zen, ed. by Christmas Humphreys

(New

Publishing Co., Inc.,

195577

P*

139*

5

themes

also

were

directly

or

indirectly influenced by Hua-yen.

In spite of its importance, very little is knovm about the Huayen school in the Western world.

and

develop?

What

the

was

of the

core

and how did this school emerge

Why

teaching

of this

school?

With

what modes of expression did this school present its message and to the intellectuals of the time?

significance,

appeal

What is its philosophico-religious

and what is its historical context?

In

short,

what

is

this school and how should it be appraised from both doctrinal and historical points of view? This

attempt

study

to ansvrer

will

them,

dharmadhatu(fa~chieh)

.

concern

we

itself with these

will concentrate

because it is,

as

on

almost

the

questions.

In

an

Hua-yen doctrine of

unanimously accepted by

For the influence of

Hua-yen on Chinses art, for example, see Sudhana (The Hague: Mcuton & Co., 1967)* The of Pilgrimage Fountein, One of the most outstanding examples of Hua-yen influence is found in the construction of the Daibutsu(the Great Buddha-Vairocana) image in the Jan

is said to be the largest bronze constructed from 745 to 749 A.D„ at the

Todaiji Temple, Nara, Japan, which statue in the world.

This

was

command of Emperor Shomu, who was so deeply impressed by the teaching of Hua-yen that he adopted it as the guiding principle of the country. According to Nakamura, this is the central symbol of Japanese culture Cf, and its spirit is still alive in the lives of Japanese people. the World in Buddha.vatamsaka-su.tra the of History Nakamura, "Significance and Kawada Kumataro edited Kegon Shiso, by of Ideas Japanese),

"(in

Eajiine Nakamura (Kyoto: Hozokan, 1960), p. 143* In addition, Temple, one of the oldest and most beautiful temples in Korea See Dietrich Seckel, Art in accordance with Hua-yen thought. p. 90. Crown Inc., 1964), York. Publishers, (New

10As

far

as

I know,

there is

only that

one

book

the

Pulguksa

was

built

of the World

exclusively devoted Chang, op. cit.

Garma C.-C.

is, to the study of Hua-yen philosophy, Another important study on Hua-yen is F. H. Cook, Fa-tsang's Treatise on the Five Doctrines—-An Annotated Translation (Unpublished Ph.D. Thesis of the University of Wisconsin, 1970).

6

both classical and modern the other was

such

scholars,

the basic doctrine around which all

important teachings of the school centre.

f.n

a

that t*ith

a

proper

clearer picture of the

teachings

The dharmadhatu

important idea for the Hua-yen school that the school

sometimes called "dharmadhatu school" (Fa-chieh

therefore,

11

understanding of

Hua-yen

school and its

tsung).

It is

this idea

we

was

hoped,

will achieve

philosophico-religious

»

In pursuing the

study,

Part One will be devoted, to

an

the

following approach will

introductory study.

dharmadhatu will be examined in terms of its

be used.

In this part the term

etymological

and contextual

argument on this point, see Fa-t?ang*s on Searching for tha Hsi'ari-Mystery) , an~hauan~chi(fr'| , DaiTaisho Shins h~u Daizokyoa ed. by J. Takakusu and K, Watana.be (Tokyo: as vol. to referred 35, P» 120a, T.), zokyo Kankyokai, 1924-34) (Hereafter is is this of et An given Kuan-ju passage passim. English summary 522a, Kao, "Avataaisaka Sutra," Encyclopaedia of Buddhism, ed. by Malalasakera (Colombo: The Government Press, 1967—) » vol. II, p. 442b, where it reads as follows: "T'an-yen of the Ch'i dynasty has said that the chief tenet is about the 'unhindered Dharmadhatu.' Ling-yu held that the chief tenet ' ...Hsien-shou Fa-tsang is about the vrorld of the 'very deep Dharmadhatu. of the T'ang dynasty supplemented Hui-kuang's theory and maintained that the chief tenet of the sutra is -to show that the theory of causal origina tion actually refers to the Dharmadhatu.... This has become the view commonly held by later scholars of the Hsien-shou t Hua-yen 3 school." Cf. As to Ch'eng-kuan's Hua-yen Fa-chieh-hsuan-ching, T. 45, p. 672c, etc. the opinions of modern scholars on this matter, see, for example, J. Takalr7.su, op_._cit»» p. 113? 'K. Ch'en, ondL_cit<., p. 316; de Bary, op. cit.. etc. p. >69? Win.g-tsit Chan, op. cit., p. 407? For the classical

JAt

T'

12To

take

Records

example, Hsu-fa(£|:£ , 1684-1728), an eminent Buddhist Ch'ing dynasty, called the Hua-yen school "Dharmadhatu

an

monk-scholar of the school" (Fa-chieh tsung) in his Fa-chi eh- tsung wu-tsu

Biography

it,,

A Concise

Cf.

Egu Tsang-ching

liao-chiC^5?. £.%&*>£

of the Five Patriarchs of the Dharmadhatu

School)

„

Tripitaka in Chinese) (Taiwan: reprint 1967, from Man.ii Zokuzokyo). 134, PP. 271ff., and Bussho Kaisetsu Tai.iiten. For Hsu-fa, see Mochitzuki, Bukkyo Tai.iiten. p. 3146c. vol. 10, ppT8c-9a. For the usage of the term dharmadhatu prior to Fa-tsang, see his Wu-chiaor 45, p. 480c, and Oda, Bukkyo Jiten, chang (Essay on the Five Teachings JT T

(Supplementary

.

p.

1594a,

7

In

meaning.

addition,

brief

a

(Hua-yen ching)

Avat ams aka- s u t r a Our main

will be made to survey both the

attempt

and the

attention, however,

will be focused

of the dharmadhatu doctrine within the

therefore, from

we

T'ang period. idea of be

The question of how these

.dharmadhatu

analyzed

and how

Three,

doctrine,

on

the basis of

will

we

dharmadhatu doctrine.

meaning by asking

inquire

in terms of its

Second,

whether it

some

dharmadhatu doctrine We will

possible

try

within its is to

explore

as

on

the

in their

own

terms v/ill

to make the own

scope.

the

Hua-yen dharjradhatu doctrine

characterized

patriarchs, subjects itself,

or

the

such

as

Hua-yen

of

as

since the

presented

the detailed

can

in

be assessed

of the

general.

primary an

And

Hua-yen

comprehensive

in the

analysis

outsiders,

tradition.

impact

history

"religious"

some

Hua-yen

"historical"

However,

by

whether it

present study

as

of the

question of its signi

Hua-yen philosophy through

study

assess

investigation

"philosophical" implications

Chinese religious

the

sUtra

development

during the Sui-

lived

will also discuss its

we

is,

our

religious contribution to

v/ill further

we

it

into the

"a pointless expostion of empty words,"

third,

Two,

patriarchs understood this

they presented

We v/ill first examine

ficance.

development

in detail.

In Part dharmadhatu

patriarchs, who

school.

In Part

school.

Hua-yen

the

on

v/ill examine the doctrine in terms of its

to another of its five

one

(Avatarnsaka)

Hua-yen

as

purpose of

investigation

into

writings of the

of the

the extensive verification of historical

Ayatamsaka-

data,

textual

criticism, and comparison with Western thought will deliberately be put cmtside the scope of the present study.

8

The

primary

frequently

is

study

which will be listed in the

patriarchs, and most

of the

source

the

writings

The most

Bibliography.

consulted works among them

of the

important

Tu-shun's Fa-chieh-

are:

kuan-men, Chih-yen's I-ch'eng shih-hsuan-men, Fa-tsang's Wu-chi ao-chang , and the commentaries of

Ch'eng-kuan

and

on

Tu-shun's Fa-chieh-

the

Hua-yen dharmadhatu

Tsung-mi

kuan-men. All the accessible and related

however,

Ryoshu

(Tokyo:

Takamine's In

the

sources

will be consulted.

found in Professor

are

Kenkyu

no

topics

secondary

The

Shigeo of

University

Chukogu Kegon Shiso Shi

1965),

and in Professor

the

texts

Japanese

be adopted

as

original Chinese

languages

will be consulted.

In

as

quoting

for v/ell

quotations, all as

those in

from the

texts,

it will

principle to place the Chinese originals in the footnotes

are

translation will because most

Kamata's

(Kyoto: Kokyo Shoin, 1942).

Korean and

they

helpful materials,

Tokyo Press,

translations available in Western

whenever

The most

Kegon Shiso Shi

translating

a

on

directly

translated from the texts.

necessarily

original

sources

be made

directly

In most

from the

original sources,

have not been translated.

Even those

do not

serve

our

the translation to the whole context of the

study

and to be

partial translations

v/hich exist

now

cases

attempt

to attune

terminologi-

cally consistent. Among

those few translations

Fa-tsang's

Treatise

(op. cit.)

is

of

some

short

on

of

the Five Doctrines

Hua-yen works, —

An Annotated Translation

found to be the most reliable and

Kua.-yen treatises found

Teaching of Totality

(on. cit.)

have

F. H. Cook's

suggestive.

in Garir.a C.

C.

Chang's

The translations The Buddhist

to be consulted with caution because

9

of their

extremely

free translation.

What must be pointed out here is that

philosophical terms such v/ill be used in the terms.

These

it is

terms, therefore,

Hua-yen philosophy,

though Western

phenomena, noumena, substance, and form

as

study,

even

simply because of the lack

of better

should be understood in the context of

not in the context of Western

philosophical tradi

tion. As

regards terminology,

the technical terms into words will be

used,

every effort will be made to translate

English.

However,

some

not to make the discussion

avoid

one

arbitrary,

limited

words

are

"dharmadhatu" (fa-chieh)

later, not only have these terms their transliteration is in in the Buddhist field.

no

and li-shih.

exact

conformity

more

The most

rendering* ,

Sanskrit and Chinese

technical,

but to

important of these As v/ill be discussed

English equivalents,

with modern

but also

scholarly practice

PART ONE

BACKGROUND

I.

A.

The

THE TERM DHARMADHATU

Etymological Meaning

First

of

all,

dhaT.-rrad)-," tu literally

it

is

broad and diverse

necessary to examine v/hat the Sanskrit term Needless to say,

means.

words, "dhp.nva" and "dhatu."

extremely

of "Dharmadhatu"

Both of these words

meanings.

Sanskrit-English dictionary,

lists -

2

various

the Pali Text

For

Society's

1

3

is

compound of two

a

are

example,

twenty-two

"dharma" and fifteen under "dhatu."

Williams',

it

notorious

V.

S. Apte,

different

Other dictionaries

and Childers'

4

also

as

having

in his

meanings under such

as

Monier-

give similarily

definitions and meanings for these words. It is

hoped, however,

of these two words

V.

Gopal Narayen

S. &

separately

that

the

by examining

the

etymological meaning

compound form of these

two

--

Apte, The Practical Sanscrit-English Dictionary Co., 1924), pp. 522 and 524.

"dharmadhatu"

(Bombay:

o

A Sanskrit-English 510 and 513.

Monier Monier-Williams The Clarendon Press,

1899),

pp.

,

Dictionary (Oxford:

'T. W. Rhys Davids and William Stede, ed., Pali Text Society's ( Surry: The Pali Text Society, 1921-1925), Pt. IV,

Pali-English Dictionary pp.

173 and 175«

'R. C. Childers, A Dictionary for the Pali Language (London: Kegan Paul, Trench, Trubner & Co., Ltd., n.d.), pp. 118 and 121. 11

12

can

be better understood.

What, then, valuable

does the term dhanna mean?

"philological" study

and Professor Th.

standpoint,"

of Mrs.

and Professor

Stcherbatsky's investigation

still it

be

hardly

can

In

spite of Geiger

from the

the most

the ternr

on

"philosophical"

said that the term is

fully

now

and

exactly elucidated.

Etymologically speaking, the verbal root dhr v/hich The

primary meaning

upheld

things according to

social

"The

to its

something that

is

something that

for human life,

noun

be, therefore,

thing which

form derived from

is

upheld"

scope.

For

bear, etc.

to

"that which is

imply

can

example,

various

if it is

upheld by people in general in the realm of

mean

custom, law,

should be

it would

the

uphold, to establish,

application and

relationship it may

If it is

to

''dharma" would

established."

or

applied

of

means

"dharma" is

mean

manner,

universally upheld

morality, as

the

or

duty.

highest

ideal

Truth, Wisdom, Enlightenment, Religion,

or

Principle; and when this is believed to have been expressed in words, then

teaching, doctrine, the

or

collection of the

teaching

would be considered

as

thing which is universally upheld. Dharma which is

also be

thought

because without

5Cf. Th.

Mpgrring

of

as

an

upheld universally,

the

other

upholder, maintainer, su'tainer,

this very

"thing

that is

Stcherbatsky,

hand, or

universally upheld"

Magdalene and Wilhelm Geiger, Pali

of the Word Dharma

Ltd.", 1961).

on

Dhamma

can

supporter, the universe

(Munich: 1921).

The Central Conception of Buddhism and the reprint, Culcutta: Susil Gupta

(London: 1923,

13

or

would be

society

universe

sense,

(cosmos)

is

As

mean

spiritual a

constituent

a

7

specifically Buddhist

"state of

Constituent of

or

primary

existence,

technical term

has

the

primary

being,"

in

our

study

seems

"element" of

as

"Element

Element

10

The

etc.

rather than with

Next, "dhatu" is

as

an

primarily

ethical

or

social

question,

complicated

as

that of dharma.

upon,

ibid., g

(New

Haven:

F.

put, place, set, lay, put

mind

or

thought)

pp.

2, 3,

towards;

3)

to

The meaning of form "dhatu" is

in

or

on;

2)

give, confer;

to fix

4)

to

et passim.

Edgerton, Buddhist Hybrid Sanskrit Grammar University Press, 1955) P« 276.

R. V.

the doctrine

to the above consulted

to

Yale

"t.

noun

1)

means

(the

direct

according

category,

will be clear later.

as

The

and not

ontological problem,

what is the meaning of the v/ord dhatu?

derived from the verbal root dha which,

dictionaries,

an

Ultimate

meaning which

to fall in the last

concerned with

or

(created

i.e., the ontological conception of the term "dharma" because of the dharmadhatu is

for

especially

8

condition of

Existence, "9 "Reality, Fact, Thing,

concern

In this

element of the world

meanings such

created), Mind-and-Matter, Idea-and-Phenomenon," is the

The

physical.

or

ontological discussion, "dharma"

existence,'

sustained.

only possible by being supported by it.

"dharma" could

whether it is

chaotic and could not be

entirely

and

Dictionary

•

Murti, The Central Philosophy of Buddhism Ltd., 1955) » P* 345.

(London:

George Allen and Unv/in J.

University

of

Takakusu, The Essentials of Buddhist Philosophy Hawaii, 1956-5), p. 57.

(Honolulu:

14

5)

establish, constitute;

7)

bear, support; etc.

possess, sometimes

a

performed; or

3)

the

means

agent of the action.

Therefore, if

(especially a

(agent-noun)

agontis

preceeding

make, create,,

conceive

accept,

The suffix "-tu" forms

nomsn

action of the

to

to produce,

verba,!

which

2)

root;

is

1)

2)

the

place v/here anything is established,

"dhatu" would

is

when these basic meanings

various

meanings

stratum, deposit, organs or

the

of sense,

the remains

as

mean:

of the

or

body

or

lists tv/o other meanings:

Cf. W.

D.

the

dha,

the

of the

product

4)

the

supporter

humour

juice, after

4)

the

stem.

1)

Whitney,

1967^), P« Bnkkyocaku Kenkyu. XI (1963),

12

and

establisher.

applied to

6)

of the

5)

element of

In addition to

the

Hence

basically

element,

an

3)

the various

affection of the

cremation, relic, ere,

established;

foundation, ground;

ingredient

or

suffix "-tu"

that has been

form dhatu has

or

the

or

are

noun

element

essential

verbal root

University Press,

thing

of suffix "-tu"

earth, i.e., mineral, mine,

grammatical

the

established; and

root

fluid

or

adding

1) constituent, ingredient, 2)

4)

(action-noun)

meanings of dha, the

chosen,

the word

verbal

to

done; and

among the various verbal

it,

meanings of the

)

womb);

11

to

by which anything

1

uphold,

the place where the action is

which the action is

by

meaning "establish," for example,

means

means

to

8)

in the

action! s

nomen

6)

cause;

such

3) layer,

body, namely, body,

bone

primary element of

words, i.e.,

these, F. Edgerton

sphere, region, world, state of existence,

A Sanskrit Grammar

435 p.

•

arid K.

(Cambridge,

Mass.:

Harvard

Kawada, "Dharmadhatu." Indogaku

680(17).

See sub verbo in the above mentioned dictionaries.

15

2)

and

appear to be

connected with the

closely

Among these means

as

Buddhist term and

compound word dharmadhatu,

thing

to be noted is

viz., "element,"

we

that the

cannot

dimly

can

To

see

it

on

more

of compound is

the basis

the

see

now

our

of the

study

at

etymological meaning,

of the word is or

twofold,

this

causes

only

element,"

survey of its

components

we

of the word dharmadhatu

least,

.

it is also necessary to know what kind

clearly, however, implied

the

will be clearer later.

as

preceding

The

conclude.

hastily

"the thing v/hich possesses

and

3

of the word.

especially when it is used in

primary meaning

both of which have relevance to Nov;

primary meanings

meanings, what "dhatu" really and properly

various

typically

a

latter of which does not

the

abundance, large quantity,

mass,

in the word dharmadhatu.

Among the various kinds

1 1

of

two

compound

are

most

in the

possibly applicable

case

of dharmadhatu. *1 R

tatpurusa(dependent compound)

i.e.,

According like

to the first

devasena(sena

messenger). cases

of

army of

the

According to

as

used

Between these two

dhatu"

■—

a

choice

can

or

15Ibid.,

pp.

op.

Whitney,

other

hand, ,

Hence, dharmadhatu

vice

be made

13

rCf. W. D.

the

as

of

Yama, Yama's

seen

the v/ords can

be

in the could be

interpreted

—

in terms

"dhatu of dharma" and "dharma of the contexts in which

cit., p. 283. op.

just

versa.

interpretations

only

^Cf. Edgerton,

on

yamaduta( duta

or

.

"dhatu of dharma"

rajarsi(king-sage)

or

appositionally.

"dharma v/hich is dhatu,"

gods)

second,

brahmarsi( priest-sage)

understood as

dharmadhatu v/ould be

class,

of deva,

kannadharaya(descriptive)

and

cit.,

489ff. (sections

pp.

480ff .(sections

1262ff.).

1245ff.).

they

16

used.

are

v/e

can

fore,

from tho

However,

notice is

in

as

being

to

In other

apposition. in

these two

see

It is

the

rendering

term

This indicates that the Tibetans

after dharma it

khams,

"sphere," "expanse," that dharmadhatu

chos

kvi khamr. and chos

"fa-chieh"Q4 % )

dhatu has has

a

a

.

However,

translated

rigs

kyi.

The

components

"Dharmadhatu."

one

who

are

was

least three words

at

are

and dbyins

,

' .

'

of the several different

by dbyifis

v/hich

this does not "chos

Iryi dbyins

as

also

found in the texts.

translated into Chinese

means

necessarily

only

cit..

its Chinese

Because fa is

newly emphasizes

the

"

Sometimes

.

'°

in most

cases

fa-chieh

equivalent

generally understood

appositive

For the details

is K. Kawada. op.

be considered

In contrast to the fact that the Sanskrit dharma

rather definite meaning.

1

rendered

wide variety of meanings,

1 f,

two

was

components of the compound

While the usual Tibetan word for dhatu

usually

term dharmadhatu

The

as

is

There

often assumed.

conscious

were

and the like.

mean

is

thing

one

meanings.

dhatu, i.e., -jha^c, rigs

meanings implied in the- original. is

as

to note that there

interesting

in Tibetan for

view,

words, they need not necessarily

genitive relation alone,

a

of

that dharma and dhatu have very similar

it would be natural

as

purc-ly etyr.olc"cal paint

on

this

relation of these

question,

see

his

858f.(l9f.).

pp.

the various meanings of these Dictionary , pp. 39. 527 » and words, ~liah tan-En A Dictionary, pp. 140f., 118C, Chandra Sarat Das, J'ijoe 390, and means lineage, class, species, etc, means Khams realm; element, rigs, and 914.

For p. 282. ''Edgerton. on._cit A "Tibetan-English H. A. Jaschke .

'

see

,

.

1 ft

to

Cf. E. Obermiller, The Supreme Science of the Great Vehicle Salvation Being a Manual of Buddhist Monism,, Acta Orientalia, vol.

IX (1931, reprint, Shanghai: 1910), pp. 105f., 141 Nagao, Index to the Mahayana Sutralamkara (Kyoto:

,

251, 248;

1958),

pp. S^ t. d hinirmoccana Sutra

and

121

Gadjin and

124,

1 'Explication also^ .btienne Lamotte, ed. and tr. des Mygteres (Louvain: 1935), p. 104; and Jikido Takasaki, A^tudy on the~~ Ratnagotravibhaga (Rome: Instituto Italiano per il Medio ed Sstremo Orente, 1966), p. 291. See

.

17

in relation to its Sanskrit has it

several different

a

"limit,"

is used

a

sort

of

meanings, there

for granted that the word fa

definitely

a

original, dharma,

as

"world," animal,

or

a

"boundary,"

or

only "law."

"realm,"

in the

as

it

Therefore, one

realm cf dharma."

of

cases

scholarly

,

"

or

In this translation there

educational v/orld, a

Hua-yen philosophers

answered later in this

study.

be to avoid such

Chinese translation

transliterated

Cf. p.

it

means

world

a

,

etc.20

special knowledge of this

are

"constituent" at all.

as

a

"world

no

meanings such

It

is

or

as

evident that if

flexibility

in

meaning

understood the idea of dharmadhatu

through its Chinese translation fa-chieh is

cit.,

it,

original conveyed. How the

might

to

tung-wu-chieh" ( # #7 % )

the word is understood this v/ay it has lost the

it

means

and when this character

preceeding

is natural that without

and

to take

room

But chieh

would be led to understand fa-chieh

"element," "reality,"

which the

little

1 9 y

"border,"

a

of suffix with other words

"hsueh-chieh"(^ <%. )

technical term

relatively

v/as

means

and because the word fa itself

as

was

^ '

a

question which

However, what could be assumed is that

misunderstanding

as

may

occur

used that the term dharmadhatu

ta-ma-t

'

o-tu(")S.%^%f

Wing- 1 sit Chan,

will be

)

.

It

was

also

when this

v/as

also

narrov/er

sometimes

occasionally

A Source Book in Chinese Philosophy,

op_.

786.

'K. A. Giles, A Chinese-English Dictionary (London: Bernard p. 135, and R. H. Mathews, Mathews' Chinese-English 1912), Quaritch, Dictionary (Cambridge, Mass.: Harvard University Press, 1947), p. 86. See below Part Three.

18

translated

fa-hsing(:Alt

as

Now

v/e

of the term dharmadhatu.

clusion in this matter,

English by F.

to him,

Edgerton,

meaning

is

fore,

chos kyi

do not as

give

a

irreducible

interpretation-

as

our

W. E.

Terms

"sphere

(London:

of

religion,"

^

v/hich

One of the bases of this

con

regularly renders

seems

to have

Davids and William

element;

...an

translation, according it

chos kyi dbyins

as

However,

pointed out

as

it

interpret ultimate

in their Pali

Stede,

There

"the mental

as

dictionary,

object considered

principle of the DhCamma3 ."

which is based upon the Pali a,n

no

too- one-sided.

seems

translation but

canon, may be

actual translation of the

a

term,

This

good explanation,

24

it does not

purpose.

Soothill and L. Hodous translate

2? ~W. E.

our

dbyins is not the only rendering for dharmadhatu.

Rhys

present

to

how it has been translated

see

the usual Tibetan for dhatu.

but because this is not serve

moving

proper

specialist in Buddhist Sanskrit terminology,

a

at all.

his translation

T. W.

Before

a

of Buddhism.

the fact that Tibetan

whereas khams is

before,

it is useful to

modern scholars

translates dharmadhatu

speciliaed

shih-hsiangf1!^. Reality).22

or

faced with the question of what would be

are

English translation

into

dharma-nature)

,

Soothill and L.

Kegan Paul,

' the Chiu-ching-i-ch

eng

Hodous,

"dharmadhatu"

1934),

Co., Ltd.,

pao-hsing-lun(Ratnagotravi'ohaga cases

as

"Dharma-

A Dictionary of Chinese Biiddhist

Trench Trubner &

dhatu is translated in most

as

hsing(i-j

.

nature

.

or

T.

p.

31,

271. no.

essence).

In

1611), Cf.

See also Louis de La Vallee Takasaki, on. cit., pp. 238, 290 and 193. i.T?ltr?tasiddhi: La de Siddhi Hiuan-tsang, traduite et annotee Poussin, Vi.inapt (Paris, 1928-30), p. 753.

23 ^Cf. Edgerton,

op.

cit., p. 278.

'This question will be discussed later in the next section.

19

25J

element, -factor,

or

main connotations

of the term dhatu

-realm."

v/hich follow this translation not

to evaluate

yet ready

(1)

A

It is

The definitions

included here.

are

Although

equally interesting.

are

them,

interesting to note that the three

it

worth

seems

quoting

we

are

them here.

for

"things" in general, noumenal or physics,! universe, or any portion or phase of it. (2) The unifying underlying spiritiial reality regarded as the ground or cause of all things, the absolute name

phenomenal;

for the

from v/hich all proceeds....

special attention to the term dharma

Junjiro Takakusu, paying dhatu ,

gives

several

translations,

such

Principle of Totality,"

and "Realm of

passage he

as

describes it

"the Realm of

as

Principle

or

Elements."

In

"the one

follows:

"Dharma-dhatu" is sometimes used

The term

Principle,"

as

a

Therefore, the synonym of the ultimate truth. translation "the Element of the Elements" is

quite fitting. But at other times it means the universe, "the Realm of All Elements." The double meaning, the universe and the universal principle, must always be borne in mind when ever we use the term, 27 E. Conze translates dharmadhatu in several v/ays such

Dhanna-Element,

"

"the Element of

"element of dharma."

Murti,

who

25

26

equates

28

The word

Dharma," "Reality

the dharmadhatu with

W. E. Soothill and L. Hodous,

J.

Takakusu,

27Ibid.,

p.

op.

113.

"the Realm of or

Dharma,,"

Essence" is used

cit., p. 271.

cit., pp. 39ff« et passim.

and

by T. R. V.

dharmataf "dharma-ness")

op.

"the

as

and gives

20

such definitions:

"The

the Noumenal Ground

Reality

or

Essence of

synonymous with

Phenomena;

or

Dharma( Elements

Existence);

of

and

Dharma-Kaya, Sunyata.

Tathata."29 D. T. any

Suzuki

uses

English equivalent,

mysxical "universe" translates it

or

the v/ord dharmadhatu without

while

suggesting that it

"world."

30

His v/ife B. L.

"Supreme Reality."

as

31

means

to give

trying some

Suzuki,

kind of

at

point,

one

The other translations

such

as

"

"the

(A.

essence

K.

of

Reality"

Warder),55

(Th. Stcherbatsky)

and

"the World of

let

us

"the ultimate

,

(Y.

Reality"

S.

reality"

Hakeda)54

are

similar

to this.

Finally, term.

First,

dhatu and

even

29

'Marti,

■*

op..

Hua-yen

Cook avoids

tries to define it.

35

scholars handle this

translating Garma C.

C.

the term dharma

Chang occasionally

cit., p. 345*

(New

Suzuki, Essays of Zen Buddhism (third series) Inc., 1 971 3") , pp. 78, 99, 149s et passim.

D. T,

Samuel Weiser

^

B.

L. Suzuki,

vol. VI.

Buddhist;,

how two modern

find that F. H,

we

never

see

"An Outline of the Avatamsaka pp. 280 and 284.

Sutra,"

York:

Eastern

(July, 1934),

^"Th.

Stcherbatsky, The Conception of Buddhist_ Nirvana Hague: MoutoTT^oTTT^ 6g} )TTT™3 3 1927, reprint, ~

(Leningrad:

The

55A. K. Warder, Indian Buddhism 427» 424, pp. et. passim, J^Y.

S.

University Press, 35

-

F. H.

Hakeda,

1967),

1970).

Motilal

tr. The Awakening of Faith p.

(New

Banarsidass,

York:

(Unpublished

on

the Five

1970),

Columbia

97.

Cook, Fa-tsang's Treatise

Annotated Translation Wisconsin,

(Delhi:

Doctrines—

Ph.D. Thesis of the University of

An

21

adopts

the

term

"totality"

as

translation of the term dharmadhatu, but

a

-

he also

the Sanskrit term dharmadhatu

uses

It

of

may

them, however,

give

to have we

a

will have to

general glimpse of

use

the

it

is

on

or

original

an

English

next-to-impossible

word dharmadhatu to avoid the

since

understanding of "dharmadhatu

" ,

we

are

None

Therefore,

misleading

English translations. dealing v/ith the

it would be

more

accurate to

the Chinese traslation fa-chieh instead of the Sanskrit term dharma

Nevertheless, "fa-chieh"

dhatu. works us

^6

original

English translation for this term.

Strictly speaking, however,

use

of the

impossible

connotations which would be carried in any of its

Chinese

study.

term dharmadhatu.

scholarly disagreement

good indication that proper

the

satisfying flexibility

Even the

completely

a

a

convey the

meaning of the v/ord. translation is

his

that all of these English translations, when considered

seems

collectively,

throughout

to

on

the subject.

adopt

the

term fa-chieh

36 '

sity

This rather

never

been used in any

Garma C. C.

this

English

peculiar scholarly tradition impels

original Sanskrit v/ord dharmadhatu

throughout

Park: The

has

rather than the Chinese

study.

Chang, The Buddhist Teaching Pennsylvania State University Press,

of

Totality (Univer

1971").

22

B.

The Contextual

Meaning

of "Dharmadhatu"

in the Indian Buddhist

Literature

The

foregoing etymological analysis

supplemented with literature.

thought

In this

works

literary

a. contextual

study

■

can

be

in reference to Indian Buddhist

section, therefore,

representing the

of "dharmadhatu."

v/ill survey

we

major

some

streams of Indian Buddhist

main

.

An

early

of the term dhammadhatu ,

appearance —

•*

to the Sanskrit dharmadhatu.

Buddha talks about

hearing this,

a

the Pali -

is found in the Digha Hikaya.

number of the Buddhas

of the

1

Here the

The

past.

equivalent

Bhikkhus,

ask themselves:

How v/onderful

a.

thing, brethren, and

how

strange

is

the great genius, the master mind of the Tathagata, that he should remember the Buddhas of old.... v/hat think you, brother? Has this principle of truth r dhammadhatu 3 been clearly discerned by the

Now,

Tathagata,

that by his

so

remembers all

those

Or have

past?

Tathagata,

The Digha Nikaya,

(Geoffrey

Carpenter

1947)

vol, 2

II. p.

Ibid.

thereby

ed.

Cumberlege:

8.

The

revealed this matter to

gods that

so

.

discernment of it he

facts about the Buddhas of the

by

T. W.

Oxford

the

he remembers?

Rhys Davids and J. Estlin University Press, 1903 » reprint

.

underlining

is mine.

The

original of the underlined

esa. dhamma-dhatu "Tathagatass1 part suppatividdha yassa dhamma-dhatuya suppa^ivlddhatta Tathagato atite Buddhe C parinibbute... piti.J. The translation is from Dialogues of the Buddha, pt. II, tr. by T. W. and C. A, F. Rhys Davids. Sacred Books of the Buddhists, vol. III. (London: Luzac &, Co. Ltd., PT3-.- 1910, 1939), pp. 6f.

reads

as

follows:

eva

nu

kho

23

The

Buddha, listening

to this

conversation,

that it is

answers

through

his clear discernment of the dhammadhatu that he is able to remember

all of these

about

things

these matters to him.

3

that the

is

primary

penetration translated

dhamma"(l.

5

B.

different but

is found in the of

"eighteen

common

source

of this

found in the

truth"(T.

of

A.

Horner)

reality

"the

or

subsequently

" .

The

p.

and C.

the

F. Rhys of

Davids),

most

common

eighteen

dhatus

phenomena"(A.

K.

Warder). 6

the

term,

of dhammadhatu

the seventeenth

listed

as

is

of the three most

one

"the

"the constitution

understanding

where it is

is

Davids),

A. F. Rhys

general, unfixed meaning of

a

Samyutta-Nikaya

Ibid.,

W.

things "(Mrs. C.

dhatus

A

Samyut ta-Nikaya

extraordinary knowledge is

classifications of dharmas in

4The

are

What is discovered in all of these passages

.

In contrast to such a

also have revealed —

"principle

causal nature of of

gods

clear discernment of this dhammadhatu , v/hether it

or

as

while

Buddhas,

Similar usages

-

and the Ma j jhiaa-Nikaya

the

early Buddhism, the other two being

10.

Samyutta-Nikaya, pt. II. ed. by M. Leon Peer

(PTS,

1898, pt. translation, 1960), p. 56. II, tr. by Mrs. Rhys' Davids assisted by F. L. Woodward (PTS, 1922, 1955) In this passage Sari uutta( Sir iputra) is praised for having well p. 41 penetrated, the dhammadhatu and answered some q\iestions correctly. For

see

The Book of the Kindred Sayings,

•

tr

JThe. .Ma j jhima-Nikaya,

vol.

I.

ed.

by

V. Trenckner

(PTS,

1888,

1964),

The translation is found in The Middle Length Saving's. pp. 395f» tr. by I. B. Horner 1957, 1970), vol. II. pp. 63f. Here the Buddha says to Prince Abhaya that when he is asked a question he answers immedi ately because he clearly discerns the dhammadhatu . just as the prince can

(PTS,

answer

all the

question about a chariot immediately particular parts of a chariot.

the

because he

fully

knows

r

See the op.

cit.,

pp.

preceding

101ff*.

notes for these

translations,

and

Warder,

24

skandhas(Pali:

the five

ayatanas( sense-fields) object (visaya)

of

.

khandhas

,

heaps

or

groups)

and the twelve

Here the dhammadhatu is understood

mind(manas)

just

colour is the

as

object

as

the

of the eye,

*

sound is the

v/hat is

object of the

exactly

meant

ear,

and

by "mind-object"

is that it does not here carry such

in the later

so

It is

on.

here.

What is at least certain

solemn cosmic

a

understanding of

meaning

dharmadhatu is

the Abhidharma

philosophy, especially

Sarvastivada.

In the Pali Abhidhamma works such

Vibhanga,

and the

Dhatukatha,

dhammadhatu in this context.

we

in that

as

is

found

find

predominent in

of the Theravada and the as

the Dhammasangani

reoccurrences

It is also the

case

-

a

know

Mahayana philosophy.

This sort of

the

impossible to

work of the realistic school of Sarvastivadins. The term dharmadhatu appears in the

,

of the term

in the Abhidharmakosa

«

9

Mahayana literature

more

op. cit., pp. 140ff. and The Book of 101ff. cit., pp. op,

Cf. The Samyutta-Nikaya, the Kindred Sayings,

(PTS ed., 1885), pp. 58, 67, 147, by Mrs. C. H. F. Rhys Davids. A Buddhist Manual of Psychological Ethics. 1900); Vibhanga (PTS ed., 1904), pp. 87, 89; Dhatukatha (English tr. by U Narada, Discourse on Element, PTS, 1962), For a general survey of the Pali Abhidhamma works, see PP» 5, 32, etc. Nyanatiloka Mahathera, Guide through the Abhidhamma-oitaka (Kandy, Ceylon: Buddhist Publication Society, 1971)* especially pp. 2Sf., 52ff., 100, etc. For

etc.

(English

9

example,

see

Dhammas ahgani

translation

See Th.

The Central Conception of Buddhism and the 1 923 , rep,. 1961), esp. pp. 8f., and L' Abhidharmakosa de Vasubandhu: Traduction

Stcherbatsky,

Meaning of the V/ord 'Dharma' Louis de la Vallee

Poussin,

(London:

et Annotation in Melanges Chinois et

UrnTT

Bouddhioues,

vol.

XVI, tomes I-VI

25

frequently

and

particularly

in the Astasahasrika.

Prajnaparamita text, Dharma

or

simply

In the

meaningfully.

it appears,

the Absolute.

"

Prajnaparamita literature,

possibly the oldest and basic to E.

according

Conze,

"Absolure

the

as

10

In

passage the Buddha is said to

one

proclaim: And

emptiness CsunyataJ does

as

not

crumble,

nor

crumble away, so also the Signless, the Wishless, the Uneffected, the Unproduced, Non-existence, 11 and the Realm of

DharmagDharmadhatuJ

In view of this passage,

together

that the dharmadhatu is described

Emptiness,

the

Signless,

that it corresponds to What is noticed connected v/ith

something

as

as

is

it

as

moreover

Suchness(tathata)

and

no

category

etc. and

that the dharmadhatu is There is

be observed

can

same

Uneffected,

the dharmadhatu is

places

12

to the

positive dynamic qualities.

in several

.

the

Non-existence, Nirvana,

negative expressions.

"space "( akasa)

others,

some

belonging

Wishless,

here, however,

which has

natural that

the

with

.

.

exclusively

indication that it is In this

sense

compared

it is

to such

only term

a

This" kind of negative description is in fact the

characteristic feature of the

Prajnaparamita understanding

of the Absolute.

10

E. Conze, The Perfect Wisdom in Eight Thousand Lines & Its Verse (Bolinas: Four Seasons Foundation, 1973), p. 314* For the original, see The Astasahasrika, ed. by R. Mitra in the Bibliotheca Indica Summary

(1888)

Wogihara (Tokyo: 1932-35)Conze, ibid.j, p. xi, and Murti, op. cit., and by

11Ch.

XII, 256.

12 For

example,

15Chs.

Conze, ibid., see

ch.

p.

XII, 283.

VIII, 197; XII, 273.

For the date of the p.

text,

see

83.

173.

Conze, ibid.,

Conze, ibid.,

pp.

p.

146,

177.

and 177.

26

The germinal form of the

fuller expression in the as

a

(tattya) caused

is, according

of the Christian

to the definition of

reality

is

be theorized about

categorization, ultimate tional

r eal i

or

or

devoid of

,

line of

or

dharmadhatu which

of

quasi-substantial entity.

room, especially in

The

fantasy

of

vyavaharika) it

the

might give

abstract terms

tathata( "suchness")

of the

by discursive

In other

words,

It is

empirical.

just

seems

,

concerning this

pseudo-reality,

quite natural that there could

If it is necessary to

such

instead of dharmadhatu,

,

of

like dhatu

some

more

sort

the ultimate

designate

to have thought it

sunyata,

as

Mulainadhyajpakakarikas

terms

misleading impression

seems

conven

and hence false.

philosophical discussion, for

all, the Madhyamika

adopt rather

or

thought

no

at

reality

founder, "not

the

unelaborated

All the concepts the

are

concessional samvrti

be

reality

The true

developed

thought-determination, conceptualization,

and theorization.

a

era.

non-plural."14

conceived of in terms

ty ( pararnar tha )

In such

to have

a

transcendent of thought and predication that it cannot

so

emptiness(sunyata)

seems

Nagarjuna,

by something else, peaceful, quiescent,

thought, indeterminate, undifferentiated, this

v/hich

Madhyamika system,

system around the beginning

found

Prajnaparamita philosophy

favorable to

dharmata( "dharmaness") although they

were

or

considei-ed

ch.

XVIII, 9« For translations see Abingdon Press, 1967); and Kenneth

Streng, Emptiness (Nashville: Inada, Kagarrjuna, A Translation of His Mulamadhyamakskarika with an Some selections are Introductory Essay (Tokyo: Hokuseido Press, 1970). of Buddhist The Conception Nirvana Th. found Stcherbatsky, (rep. Hague: Moulton & Co., 1965); Jan W. de Jong, Cinq chapitres de la Prasannapada (Paris: Geuthner, 1949); Stanislaw Schayer, Ausgewahlte Kapitel a-as der Prasannapada (Krakow: Naktadem Polskie, 1931/, etc. F.

K.

J.

27

in the final

analysis

all synonymous.

example of special significance dharmadhatu in the It

the

heyday

of the orthodox

for the Ultimate

sjimygajta

were

and with

meanings

new

Mahayana

emphases.

--

of

is

some

reaction

an

extremism

against,

Yogacara Idealism

or

no

to the term

composed

or

after

compiled

that the

positive

terms

obviously with different deeper the basic idea of the

Madhyamika

or

they

(abhutaparikalpita)

place.

represents

the

"third

and hence

such

an

found its form

turning

that

of the wheel

phenomena should be rejected as

rooted in a

ground

should be also understood to

IS'

"SjJnyata-

some

on

to

Yogacara,

__

is

as

unreal

reality.

Everything

v/hich the

illusory

Moreover, the "imaginer" of

imaginer, according

Of.,

of,

One of these reactions

must be understood

take

nihilism,

rather modification

but the illusion should have

can

sheer

a

"

but

or

find

.

Yogacara contends

illusory,

ground

which

The

projection

can

accepted by later Buddhists, its unqualified rejection of all

was

Dharma(dharmacakra)

(sunya)

works

Although

apparently misleading negativism. in the

exclusively

Madhyamika Sunyavada

reintroduced

phenomena appeared to be emerged

ascribed

we

Madhyamika system.

in the later

was

Consequently

the unreal

exist(asti).

This

Consciousness(vijnana)

-

,

......

tathata bhutakotih dharmadhatur ityadi paryayah"

Bodhi-cary-avatara-pra.inika by Prajnakaramati (Bib. Ind.). p. 354, quoted For the meanings of these terms in T. R. V. Murti, op. cit., p. 246. and their relations in detail, see H. Nakamura, "The Significance of the Bu ddhavat ams aka- s ut ra in the World History of Ideas, "(Japanese) in Kegon Shiso, ed. by K. Kawada and H. Nakamura(Kyoto: Hozokan, 1960), pp. 95-127.

28

and this

is

truly real. what is

Strictly speaking, of the v/heel of Dharma"

three streams of

3)

and

Idealism,

1)

be

should be understood to include

1)

thought:

by

and

system, 2)

the t athagat agarbha

"Dharmadhatu" in the tathagatagarbha

turning large

the

Yogacara

As

system:

a

representative

Ratnagotravibhaga( or Uttaratantra)

the

category,

since the other works such

taken,

third

the combined stream.

text for the first can

generally called "the

1 ft

the Tathagatagarbha-sutra

as

/--_— __20 --21 the Srimala-devisimhanada-sutra, and the Mahaparinirvana-sutra

19 .

-

all

extensively quoted by

it and their basic ideas

are

are

all reflected in

it.'

Madhy ant av ibhaga referred to in A. K. Warder, op. cit., p. 440. Stcherbatsky called this idea "an Indian Cogito, ergo Buddhist Logic, vol. I (New York: Dover Publications Inc., 1962, sum." Cf. also Vasubandhu's Vi .inapt ifirst ed. Leningrad, c. 1930), p. 12. Cf.

roatratasiddhi 17

Takasaki, on

,

For

Asafiga's

S.

ed.

detail,

more

A Study

(Paris, 1925),-

Levi

on

the

on

p.

16.

this controversial

matter,

Ratna,gotravibhaga(Uttaratantra)

see

Jikido

Being

a

Treatise

the Tathagatagarbha Theory of Mahayana Buddhism! Serie Orientale Roma, Institue Italiano per Medio ed Estremo Oriente, 1966),

XXIl£y~(Rome: especially

pp.

58ff

.

The Sanskrit edition by S. H. Johnston (Patna: 1950) and 0bermillerss translation from the Tibetan, The Supreme Science of the Great Vehicle to Salvation," op. cit., and Takasaki 's based on the

Sanskrit,

the Tibetan and the Chinese.

"t. 16,

no.

666 and

no.

T.

31,

1611.

12, no. 353 and Hideko Wayman, tr. The Lion's Columbia University Press, 1974)

Queen

•

12,

no.

374*

(%%-% lA*i%)

.

667.

(DfcffcH"*.-^^**^^ ISrimala Roar of

20T.

21T.

no.

(*.*SsS**4).

Cf. Alex

(New

York:

Wayman

29

The

theory

v/hich

doctrine of the Ratnago trav ibhaga is the tathagatagarbha

core

positively proclaims

that

"All

living beings

are

possessed

It is

further

00

of the

tathagatagarbha ( the

Matrix of the

Tathagata)."

explained that "the Absolute Body ( dharmakaya ) penetrates

all

living beings,"

and hence

of the

Tathagata

living being "there

in every

*

exists the Germ of the element of

potentiality

Enlightenment or

Tathagata(tathagatagotra)

is

hetu( cause)

found such terms

This innermost

v/hich is to be actualized into Buddhahood

variously

of the

" .

called

Tathagata

4

gotra(germ), garbha(matrix) or

of the Buddha.

Thus

,

or

dhatu,

there

are

tathagatagarbha , tathagatagotra, buddhadhatu,

as

buddhagotra, and tathagatadhatu.

According

to the

text, this,

and this

alone,

Reality.

"Even

occasion,

because of the virtues essential to its

the

same

support,

in the

though

it

beginning

is

possessed

and afterwards."

being both

the Absolute

of the adventitious

25

empty(sunya)

and

nature,

It is

and the substratum" of all the elements.

characteristic of

is

26

"the

faults it is

by

immutable

foundation,

It also has

non-empty (asunya)

:

22 The Ratnagotrav ibhaga, tr. by Takasaki, op. cit., p. passages of the text translated into English, see Conze,

the

the

empty

-

the

key

Texts through the Ages,

25Ibid., 2/fCf.

p.

op.

cit., pp. 181-184.

198.

ibid., pp. 21, 59, 290, etc.

25Ibid.I

p.

234.

2oIbid.,

p.

292.

196.

For

Buddhist

30

in the and It

the

that it is

sense

in the

non-empty

that it

sense

is transcendental (lokottara)

Supreme Bliss,

ultimate

reality

the

"devoid" of all the defilements (klesa.)

nature

by

is

and

.

of the Buddha's

full

moreover

Supreme Unity, and

the

it

is

the

qualities.

,

'

Supreme Eternity, This

Supreme Purity.

is sometimes referred to in the text with such terms "

as

Tathata, cit taprakrti( mind-nature) The term dharmadhatu is

designations

of the Absolute

Reality only

v/hich is not different from his

the

that

exists

31

elements."

in this

gotra,

system

is

since

least be

and sunyata.

synonymous with all these

to express

it

in

a

positive v/ay.

the Matrix of the

means

quality by is

nature."^

"The

Tathagata,. Essence

the foundation of all -

it should be noted that

even

though

dharmadhatu

identified with the main theme t athagat agarbha

the element in every

rather to the

own

as

beginningless time

However,

to the aspect of its

own

proper

ground-aspect

recognized.

27Ibid.,

p.

28Ibid.,

pp.

It

living

is

being(sattvadhatu)

nature,

,

or

it refers rather

whereas the gotra

from v/hich this Absolute

or

garbha refers

should emerge

or

at

said that the dharmakaya should be known

301. 291 and 298.

29

'Cf, ibid., pp. 100,

pp.

applied

"Essential nature ( dharmadhatu)

It -says,

t dhatu.1

dharmakaya,

,

161, 229, etc.,

and

yarder,

op.

cit.,

404f. 30

^ dhatu is

—

1-be

Ratnagotravibhaga,

Ibid..,

p.

290.

called just dhatu.

tr.

by Takasaki,

op.

cit., p. 161.

In many places the dharmadhatu. Cf. ibid., pp. 143, 187, 269,

or

et

tathagata-* passim.

31

"in two aspects: and the

be

one

outflow."5

other is its

purified has

is the dharmadhatu v/hich is

the dharmadhatu

In other as

its

perfectly immaculate,

words,

the

gotra v/hich should

ultimate nature,

own

purified it is rather called dharmadhatu which stands in the absolute

2) samuccaya, in the one

sense.

_

early Abhidharma system, gives

hundred items.

dharmadhatu

In addition to of the term dharmadhatu not

are

he

answers

long

He admits that there

.

"the

among the

aggregates."

"Suchness of

that it

"No-self "(nairatmya)

,

52Ibid., 33 'Cf.

"what is

Reality-limit (bhutakoti)

p.

ibid.,

just

one

item

corresponding

another are

According

good

,

to his

inter

in number."

The

dharma" ( kusaladharma-

the Suchness

,

special meaning

"the dharmadhatu

unconditioned(a,samskrta) eight

question,

is

and their

as

totaling

35

And to the

ness"(animitta)

list of dharmas

as

.

first of these is said to be the

.

a

this, Asanga recognizes

comprised

pretation, they

tathata)

_

i.e., five senses,

,

-

are

is

In the Abhidharma-

In this list the dharmadhatu is put

among the eleven dhatus

which

truly

compendium of the Yogacara Abhidharma, Asanga, just

a

objects, plus

it

as

once

"^

"Dharmadhatu" in the Yogacara Idealism:

34

and

of

good dharma?"

Emptiness(sunyata)

,

"Signless-

Ultimate Real ity ( paramartha)

284*

p.

290,

and

34

Warder,

op.

cit.. pp. 401 and 409*

The Sanskrit edition by Pralhad Pradhan in the Visvabharati 1950. A French translation by W. Rahula is found in Le 12, Stvidies, de la Super-DoctrinefPhilosophr) ( Abhidharrnasanuccaya) d' Asanga Compendium Df Extreme-Orient, vol. LXXVIII, 1971)* T. 31, no.1 Francaise Ecole (paris": ^

Le Compendium.

.

p.

13.

32

and the dharmadhatu.

36

He further says that the

Suchness

is

called dharma

dhatu "because it is the fundamental sign of the Buddha's teaching for all

the

disciples It

but the

given

and the

is rather

reason

in the

Pratyekabuddhas.""

easy to admit that all these terms

why they

should be

is not clear at

Madhyantavibhagatiksr

in

little

a

_

author of the karika, terms

the

are

stanza, gives

Maitreya

or

Asanga,

synonyms of

Emptiness.

the

why

reasons

these

the word Element

(certain) silver"

form

as

on

r dhatu")

own

39

examples for "element.""

non-discrimination,

that v/hich has not been also be

the

alleged

at

last

on

this

saying of the

subcomments here

saying

"something

and

marks," According

Sthiramati, as

Unconditioned,

that

copper

the

Nirvana ,

a

or

in addition

"non-duality,

dharma,

that

v/hich has

gives "gold,

to

the true nature of

stopped,

comments

the root

to the above listed five synonyms, the others such rea,lm of

The

cause

as

also used to denote

account of its

is

reason

detail.

who

synonymous,

Further Sthira.mati is

synonymous,

that states ^the above mentioned

"it is the Element of Dharma j dharmadhatu! dharmas of the saints."

The

all.

more

Vasubandhu, are

are

the

inexpressible, etc" could

adopted.

J

Ibid., p. 13. The translator of the text, W. Rahula put this dharmadhatu into French as "1" element de la Loi" while he translated the term dharr.v' d hf: tu as "l1 element des objets mentaux" in other cases.

57Ibid., 5 The

English

p.

by S. Yamaguch (Nagoya, 1934). chapter was done by D. L. Friedand by Stcherbatsky in Bibliotheca Buddhica, XXX,

The Sanskrit

text

was

translation of the

(Utrecht: 1937), (1936).

mann

^Quoted

also

19*

in

edited

first

Conze, Buddhist Texts, Warder, op_.._cit., p. 434.

op.

cit., p. 170-172.

Cf.

33

This is better than One

ambiguous. are

the

various

the former is

thing, however,

designations

of Absolute

The

aspects.

clearly

with

Reality

is

still 3,11 these

i.e., that

seen,

specific emphasis is

dharmadhatu, therefore,

name

but

explanation,

on

its

expression for

one

the Absolute understood in the Yogacara doctrine.

3) work a

"Dharmadhatu"

the combined stream is

reflecting

collection of the various

the salient

theory.

features

(clttaniatrata)

is

-

•

41

-

-

thus

Yogacara doctrine

sutra. the doctrine of

'

as

if

which is

maintaining most

and the

Mind(citta)

cardinal that it appears

so

typical literary

the Lankavatara-sutra ,

Mahayana teachings,

of both the

Here in this

A

in the Combined Stream:

tathagatagarbha

or

"warp

of

Mind-only

and weft

of the

sutra." To

quote

Laijkavatara-sutra

some

representative

passages

read

concerning Mind follows:

as

illustrations, they

[,Mind3

is

apart

from

beyond all philosophical views, is discrimination, it is not attainable, I say, there is nothing but ever born:

nor

is

it

as

from the

Mind.

existence, nor is it a non-existence; beyond both existence and non-existence; it is Suchness, it is even released from mind EintellectionJ : I say, there is nothing but Mind. It is not an it is indeed

40

—

'*'"

—

For similar synonyms in Yogacara, philosophy, Cf. ed. by S. Levi (Paris, 1925) » P* 41* matratasiddhi ,

'

Ch eng-wei-shih-lun

,

T.

31,

p.

see

Vi.jna-jti-

also

Hsuan-chuang's

48ab.

*

by B. Nanjio in 1923* English translation sutra (London: Routledge

Ed. nos.

670-672.

Lankavatara

An

See also his Studies

Kegan Ltd., 1930, 42

translations, see T. 16, by D. T. Suzuki, The & Kegan Paul Ltd., 1932, 1966). For Chinese

has been done

in the Laftkavatara sutra

1972).

Suzuki, Studies

,

op.

cit.. p.

244.

(London: Routledge

& Paul

34

Out of Mind spring innumerable things, conditioned by discrimination and habit energy; these things I say, there people accept as an external world. is nothing but Mind.

What appears to be external does not exist in reality, it is indeed Mind that is seen

the body,,

multiplicity; all these, I say, In

addition,

statements of the centra,! Mind

doctrine,

(cittajnatram lokam)."^

(cittabanyadarsanam) ." traidhatukam)

"

and

.

'

so

Mind(citta)

The

the basis of the crimination

'

are

property, nothing but Mind. 43

are

find many phrases which

we

triple

here

eliminated, It is

is

to be

seen

is

presented

and

as

something

something that

something primordial

goes

as

particularization, categorisation,

into the very

essence

that constitutes

beyond

this world of

from which all

activities

of

(svacittajiiatram

left behind when all the forms of dis

external world emerges.

cause

summary

outside the Mind

world is Mind itself

an

have been the

to be

"The world is nothing but

of

plicity

seem

on.

world, something

particular! zat ion.

e.g.,

"Nothing

"The

as

and above-

But when

we

cut off such mental

and discrimination which

spiritual bondage and defilement, and of these

''Lankavatara-sutra

things,

it appears

the multi

in its

if

v/e

penetrate

pristine purity.

155f* The page numbers are according easily identifiable in Suzuki's trans Nanjio is from Suzuki, Studies, p. 242. This translation lation. English edition which

to the

TJanjio

'

ed.

Ibid.,

p.

Ibid.

pp.

,

p.

,

pp.

are

73.

42.

For further

80, 42, 123, references,

et passim.

see

Suzuki, Studies,

pp.

243*

35

This reality taken hold of

by

a

"sheer act of intuition which is made

possible by the working of non-discriminative or

inmost

the

wisdom(a,rya jnana)

supreme

recesses

,

or

wisdom(avikalpa-jnana)

superior knowledge (prajna)

consciousness(pratyatma-gocara)"

of

—

,

in the

this is called

Mind.48 This *»-

Mind(citta.)

,

in the Lankavatara-sutra,

v49

/

alayavijnanal store-house consciousness)

garbha(the

51

-

dharmadhatu connected

.

It is

is

dharmadhatu

positive terms, stands,

as

52

will be

identified with —

and

again

picked

especially significant

with

primarily

standing of tradition.

Tathagata),

matrix of the

,

up

with the

as

a

tathagata-

synonym of

that dharmadhatu is

because the

clear,

Hua-yen

in this

now

under

line of

53

48Ibid., HyLanka,

p.

,

279*

Nanjio ed.,

50Ibid.,

pp.

'1Ibid.,

p.

Cf.

et passim.

et

passim.

154. of the

positive character of cittaYogacara idea of vi inapt imatrata, Suzuki, Studies, pp. 181f,, and 278-282.

explanation

in contrast to the

(representation-only) 53

278,

222, 223, 235, 278,

For the detail*-!

matrata(Mind-only)

pp.

,

see

Takadaki, Ratna.,

op,

cit.,

p.

8.

II.

THE AVATAMSAKA-SUTRA

The idea of dharmadhatu is the most significant contribution of the

Ayatarosaka-sutra.

theme for

teaching

This idea

and meditation

taken up and made the central

was

by

the

Hua-yen school.

necessary to examine both the sutra and the school detailed discussion of the dharmadhatu in the

as

Hua-yen

a

It is,

prelude

school.

therefore, to

a

The

present chapter will deal v/ith the Avatamsaka-sutra in terms of its

history an

A.

and its basic

examination of the

The

History

The

structure, Hua-yen

v/ith the next

chapter being devoted to

school.

of the Avatams aka-sutra

complete Sanskrit

mahavaipulya-sutra

1 .

title of the sutra is Buddhavatamsaka-

The Sanskrit text

as

a

whole v/ith this title

is

Avatams aka generally means "flower garland," and mahavaipulya "great." Gandavyuha. is another name of the sutra. Ganda means "stalk" an& Yyuha "decoration" or "array." Gandavyuha. however, is usually used as a title of an independent sutra which corresponds to the last chapter of the Avatafrii-taka,, For a discussion of the title, see K. Kav/ada, "Wreath of Buddha" (in Japanese), Kegon Shiso. ed, by Kumataro Kawada The Chinese title, and Hajime Nakamura (Kyoto: Hozokan, 1960), pp. 7ff9 "Ta-f ang-kuang-f o-hua-yen-ching" ( ^gjff^fe^jfe ftl ) is the literal But in China many fancy interpretations translation of the original. Cf. H. Nakamura, Ways were later added to each character of the title. of Thinking of Eastern People (Hawaii: East-West Center, 1964), p. 223.

36

37

not

now

extant. How did this sutra

it written?

except which

Nothing

by

the Buddha himself. v/as

only

'ocean-like

According

to

teaching of the

a

legend,

sutra

was

the authorship of the sutra

was

enlightenment

2

the

only

It is said

Buddha,

still

sat immersed in the Sagara-mudra-s amadhi

bodhi,

and

concentration,*

truth of the Avatams aka.

was

of the sutra

enlightenment experience.

the second week after his

beneath the tree of

whom

by

also believed that the sutra is the

of the Buddha's

genuine expression

during

it

Buddha,

Not

the

When and

history

traditional legends concerning it.

some

ascribed to the

the

certain is known about the

Hua-yen followers firmly believe,

uttered

that

into existence?

come

during this

i.e., the teaching

.

time he delivered the

of dharmadhatu. to the

bodhisattvas, devas and others v/ho visited him from the ten directions The

of the universe.

that if

none

they

present

was

"deaf and dumb."

the truth in

a

form

Consequently,

more

results of this concession to the the Avatamsaka is

a

T. 45, P*

the four

single

a

and difficult

word of

it,

began thereafter

he

suited to the

scriptures, starting v/ith

profound

so

of these listeners could understand

were

The other

teaching, however,

as

to

capacities of his audience.

Agamas(Nikayas)

understanding

of his

,

all the

are

listeners,

while

direct revelation of the truth that the Buddha

590b,

et passim.

3

'For the discussion of the importance of this s amadhi in the Huayen school, see S. Kamata, "Kaiinzammai no Sekai"(The World of Sagaramudragamadhi.), in his Chugoku Bukkyo Shiso Shi Kenkyu (Tokyo: Shunjunsha, 1963), pp.

403-425;

and

Cook,

op.

cit.. pp. 26 and 543»

38

realized in his

technically

^T

the "fundamental

teaching

or

therefore,

is called

dharma-wheel"(muladharrnacakra«

>**W in contrast to the other "minor branch teachings" ( sakha-

dharmacakra.

jfet

\% §fe )

According to from the

other

The Avatamsaka,

enlightenment.

/

another

legendary story,

Dragon palace by Nagarjuna,

Mahayana sutras.

as

were

the sutra

supposedly

v/as

brought

most of the

5

The master

Tripitaka, Paramartha, said that the tales of the Western Regions T. India 3 said that Nagarjuna went to the Dragon's Palace and saw three texts of the Avatamsaka ,

Sutra:

the Great Inconceivable Liberation

the

longest text contained slokas as numerous as the atomic particles of ten chiliocosm of three grades and chapters as numerous as those of the four spheres; the middle text contained 498,800 slokas in 1200 chapters; the smallest text contained 100,000 As the longest and the middle slokas in 48 chapters. texts v/ere beyond the power of ordinary mortals to

comprehend, they lay hidden and were only the smallest was made prevalent

not

propaga/ted;

in India."

Ch'eng-kuan's Hua-yen-ching-sui-shu yen-l-ch'ao^Jf^g ^ikfe p. 79 or ETC. 8, p. 182c. "Hua-yen is the fundamental teaching" (^S<$? ^^V^N^ )• These terms were originally used by ChihCf.

JvB")

36,

T.

tsang("J"^ ,549~623)

of the San-lun school to characterize the teaching of the Avatamsaka and the others repectively in contract to the teaching of the Sad dh armapundar lka v/hich is the teaching of "returning to the original while integrating the derivative" /$■&$£• ). Cf. also Fa-

(^^.1%

tsang's statement on this question, T. 35, P« 111b, II, 1-4. This categorization v/as refuted by Ch'eng-kuan in his Hua,-yen-ching-shu( f f^ $£u , the Commentary on the Avatarhsaka-sutra) T. 35, p. 509b, and its sub-commentary, HTC, 8, p. 230ab. Cf. also Oda, Bukkyo Dai .jit en (A Great Dictionary of Buddhism) (Tokyo: Daijo Shuppansha, 1972 revised), pp. 506a, 669"b, 760a.

5Cf. 6

A. K.

Warder,

op.

cit., pp. 354f, 373f. -*-

Fa-tsang's

Hua-yen^hing-chuan-chiff^Sj^f %Z-

,

The Records

on

A\ratarosaka-sutra) T. 51. p. 155a-b. Quoted in Kao, Kuan-ju, "Ayatanisa,ka Sutra," Encyclopaedia of Buddhism, ed, by G. P. Malalasekera,

the

.

(Colombo, Ceylon: T' an-hsuan-chi , p.

493a-b.

T.

the Government

35,

p.

122b,

Pr^ess7~196TJ

vol. II, p. 437b. Cf. also and Hua-y en-ching wen-i-kang-mu , T. 35,

39

To what extent these of the sutra,

do not know.

we

attempt to ascribe halo around its

more

internal,

tremendously

voluminous

a

relevant to the

are

It may be assumed that to the sutra

authority

In any case,

origin.

external and

at

legends

it is

they

by putting

from considerable

mythical

a

both

evidence,

that this

impossible to accept the idea have been written

scripture could

an

were

by

one

person

certain period of time. it

Therefore,

considerable

can

be said that the

safely

in many smaller

gradually composed length

of time.

7

In

circulated

independently

as

sutra

as

Gandavyuha-sutra

extant in

10

Even in China these

.

a

some

Among them

.

chapters

the most

-

the Dasabhumika-sutra

are

was

ft

separate sutras

Sanskrit,

v/hole

over

it would appear that

fact,

/

popular, and still

a

v/hich accumulated

parts,

«

were

historicity

separate chapters

were

9

and the

translated

7

For similar arguments, see H'. Nakamura, "The Significance of the Buddhavatamsalca-sutra in the World History of Ideas" (in Japanese) in Kegon Shiso, op. cit., p. 84f, Ryoshu Takamine, Kegon Shiso Shi (Kyoto:

Kokyoshoin, in Zen

1942),

p.

7, and F. H. Cook,

Buddhism(3rd series),

p.

op.

cit., p. 28 and Suzuki, Essays

180.

a

Cf. Kao, op. cit., p. 438a. o

/

'The Sanskrit editions Bodhisattvabhumi

,

are

as

follows:

-

Dasabhumikasutra et

chapitres Vihara et Bhumi, par J. Rahder,

(Paris:

Paul

i§2SYt (Societe

Beige d'Etudes Orientales); Das abhumika-Sut ram Seven stages, ed. and tr. by J. Rahder, Acta Orientalia, 4(1926), pp. 214-

Geuthner,

.

256; The Gathas ox the Dasabhumika-sutra. ed. by J. Rahder and Shinryu Susa, the Eastern Buddhist, 5(1929-3T), PP« 335-359? Das'abhumisvaro nama M^hgyana-sutrani ed. by Ryuko Kondo (Tokyo: The Daijyo Bukkyo Kenkyu-kai,

1956), etc. See also Megumu Honda, "Annotated pasabhumika-sutra. in Studies in South. East, D. Sinor (New Delhi, 1968), pp. 11 5-276. "

10

4 parts,

Translation of the and Central Asia^ ed.

by

-

The Sanskrit text for the Gandavyuha is The Gandavyuha-sutra. ed. by D. T. Suzuki and H. Idzumi (Kyoto: The Sanskrit Buddhist

ed. by P. L. Vaidya, Texts Publishing Society, 1934-36), Gandavyuhasutra Buddhist Sanskrit Texts, no. 5* (Darbhanga. The Mithila Institute of Post .

Graduate Studies and Research in Sanskrit

Learning, i960).

40

and quoted

independent v/orks.

as

11

In spite of the dark veil covering the

sutra, professor H. Nakamura, after in terms of its references to

of

and

places, ideas,

especially

the

west

or

on

were

present

tupa-wor ship , image-worship, certain

s

contained in

engaged

or

navigation

before,

Chi-lou-chia-ch'an, second

Kao,

op.

there

translated

^_%^tZ.%%)

century A.D.

cit., pp. 436f., ,

that this sutra,

among the

people of

and trade.

13 '

whole

He continued to

v/as

apparently

many translations of

were

a

particular

The first of this kind

by Lokaksema

formed

12

Lokaraksa

or

(in

the

was

Chinese:

during the Later Han dynasty in the Middle

However,

complete

a

which is based Shi

separa/fce chapters,

see

Ch ' u-san-tsang-chi-

Seng-yu's Tripitaka Translations) (Kyoto: Kokyo Shoin, 194-2), pp.

on

The Collection of the Records

Ryoshu Takamine, Kegon Shiso

version of the Avatamsaka-

full-length translation by

As to the Chinese translations of these

chi(v& ^.M.%1%. Cf. also

a

100-200 A.D.

sutra did not appear in China until its

11

as

part of the sutra into Chinese.

Tou-sha~ching(cfe V1/ &jQ

of the

it, suggested

names

form of the Gandavyuha must have been fixed in North

somewhere in Central Asia around

chapter

in

Middle India, and that the sutra

As mentioned

of this

examination of the text

thorough

Gandavyuha, probably originated

Southern India who say that the

so

a

historicity

of the

.

3f. 12

Nakamura, op_j__cit., pp. 90ff» There are various assumptions matter, e.g», cf. Takamine op. cit., pp. 10ff,, where he argues that the present form of the sutra appeared only around 250-350 A.D, The meticulous investigation of the dates and origin of the sutra is out of For more detail, see the references which Nakamura the scope of our study. on

this

snd Takamine made in their studies.

*'T. 10, chapter

no.

280,

pp.

445-446.

"Ju~lai-ming-hao-p'in"(-^^^^-^

This is

)

a

shorter version of the

of the later translation.

41

A

A

Buddhabhadra( 359-429) others

with the

during 413-420

contained

36,000

help

of

Fa-yen, Hui-yen, Hui-kuan

in the Eastern Tsin

slokas. and the translation

thirty-four chapters

in

sixty fascicles ( chuan)

from the later translations which have the

Translation," "Hua-yen

»ut to be

text of

45,000 slokas during 695-699

scholars

called the

commonly

Translation."

in the

distinguished

"Old 16

usually

Translation."15

from

T'ang dynasty.

an

original

Such monk-

and Fu-li helped v/ith the work.

thirty-nine chapters

with

eighty fascicles.

"T'ang Translation," "Hua-yen

in

Eighty,"

It is or

"New

17

The translation of the as

—

by Siksananda

Bodhiruci, I-ching, Fa-tsang,

as

This version contained now

done

was

or

of

the Ta-

v/as

title it is

Sixty," '

The second translation

Its title

.

same

in

original text

finally composed

was

fang~kuang~fo~hua-yen-ching( fc j$f^ 4^%$$) *

called the "Tsin

Its

dynasty.

and

Gandavyuha-sutra

the third version of the sutra.

TLis Chinese

name

was

It

was

is

usually designated

translated from

transliterated

-13k|£ S&K'lg,

as

original

an

For his

Liang-kao-seng-chuan(ffij|>4£ (^ Biographies of Eminent Monks written in the Liang Period),T. 50, p. 334bff., p. 339b. See also T. 36, 113a. biography,

see

15The

,

text is found in T.

Cf. Fo-tsu and

PatriarchsT,

His biography K1 ai-vuan

9,

no.

t,ung-chi(4%fci^j-.t,

278,

pp.

A General Record of the Buddha

^f.&'f&f'b'.

His Chinese name was P* 370b, etc. is found in Hua-yen-chin.g-chuan-chi, op . cit , T.

T.

49,

.

shi~chiao-lu(P?fj -nJffi %$H$,

,

Ca-talogue of the K'ai-yuan

Buddhism), T, 55, p. 566a; Sung-kao-seng-chuan( of Eminent Monks compiled in the Sung Period) , T.

17T.

395-788.

10,

no.

279,

pp.

1-444.

^ &>{*% ^ 50,

p.

.

51; Era

on

Biographies

718c.

42

of

16,700

to the

slokas presented

Emperor Tai-tsung

with Chinese assistants into

the

by

of the such

19

forty fascicles,"'

of

Udra(Orissa)

T'ang dynasty.

in south India

translated it

Prajna

it

Ch'eng-kuan during 795-798, dividing

as

Although

increased and sometimes newly

king

the words and stanzas

added,

greatly

were

this translation is

basically

equivalent to the last chapter of the previous versions, that is, the

Chapter

on

Entering

be considered

as

into

Dharmadhatu( X ~\

third translation.

a

ffi jfe

)

.

and, therefore, cannot in view of the

However, perhaps,

magnificence and profundity of its contents, it

was

regarded

the third

as

■*

translation of the sutra with the ^h® Avatamsaka-sutra

Jinamitra and Surendrabodhi

,

same

title

the other two versions.

as

v/as

also translated into Tibetan

and

a

Tibetan, Ye-ses-sde,

phal-po-che shes-bya-ba sin-tu-rgyas-pa-chen-pohi mdo. title corresponding to this translation

nama-mahavaipulya^sutra

translation, thirty-second

.

with two additional

op.

is found in Sung-kao-seng-chuan .

op.

'T. 10,

Jan, "On

$$■%

.

Le Canon Bouddhiqtxe

19

en

/-^

no.

293,

PP.

661-851.

Chinese Translation of

Chine

20

Its Sanskrit title is to Avatamsaka.

Cf.

Kao,

op.

cit.,

p.

(Paris:

1938),

&

1927

'Avatamsaka Sutra'

Gandvyuha,

437*

cit., T, 49, p. 380a. cit.. 7. 50, p. 722a-b. p.

582,

For details about this

The Orissa Historical Research Journal.

21

T'ang

the eleventh and the

Fu-tsu-t ' ung-chi ,

biography Bagchi,

roughly

chapters, viz.,

to the

21

Cf. P. C.

Udra,"

original

»

In Chinese

Yun«hua

Sans-rgyas

said to be the Buddhavatamsaka-

This, by and large, corresponds

1 ft

His

v/as

by two Indians ,

titled The

20

vii(l96o),

which is

event, see Originally from

p.

125f.

equivalent,

in

meaning,

43

B.

The Basic Structure of the Avatamsaka-sutra

There

are

many sutras in

Buddhism v/hich have excellent

Mahayana

-

literary

dramatic styles,

or

/_..__

Sr imala-sut ra ,

sutra.

2

such

as

-_3

and the

Vimalakirti-sutra,

The Avatamsaka-sutra ,

however,

most eminent in its scale and plot

as

is

v/ell

in its

according

(pars ad)

seven

and nine acts.

scenes

profundity

to the

new

version,

as

Traditionally

it

the

to be the

generally considered as

1

the Avatamsaka-

together with

The structure of the Avat aihs aka-sutra is that of

drama with

-

the Saddharma-pundar ika-sutra ,

of

thought.

large-scale

a

described,

v/as

"seven places (sthana) and nine assemblies

.

The first tv/o

scenes

open

on

earth.

The first

one

takes

place

-i

T.

Law,

trans,

Saddharma-Pundarika or The Lotus 9, no. 262. by H. Kern, The Sacred Books of the East, vol.

1884);

or

XXI

The Sutra of the Lotus Flower of the 'Wonderful Law, Bunno Kato, revised by W. E. Soothill and Wilhelm Schiffer

1 971

Kosei-kai,

)

the True

(.Oxford: by

trans,

(Tokyo:

Rissbo

.

2

T. 12, no. 353. Alex. Wayman and Hideko Wayman, tr. The__Lion|..s A Buddhist Scripture of the Tathagatagarbha. Roar of Queen Srimala York: Columbia University Press , 1 974) —

ThlsgryHTNew'

•

'T.

14, tr. by

no.

Cf. L'Bnseignement de Vimalakirti (VimalakirtiUniversite de Louvain\l

475.

962);^

Lamotte~XL^uvainV

Etinne nirdesa) , The Vimalakirti Nirdesa Sutra, tr. by Lu K'uan Yu( Charles Luk) , (Berkley: Another English translation by H. Idumi is found in the and vol. IV ( 1926-1928); German Eas t ern _Bud.dh,is t , vol. Ill

ShambaTa7~T972ll

(1924-1925)

translation by Jakob Fischer is also available.

TTor the

Buddha,"

argument

in Kegon Shiso. -)»|

■fc^.-L'T

stead of nine.

."

on

op.

this

point,

see

K.

Kawada, "Wreath of

cit., p. 22 and reference in it.

In the old

translation,

Our summary hereafter is based

it on

is

eight

the

new

assemblies in

translation.

44

under the

bjsdhi

tree in the Grove of

v/here the Buddha

Buddha, bright on

a

(here

with his

diamond throne.

Vairocana)

Buddha

universe and the

attained his

power of the

,

of the universe

Bodhisattva Samantabhadra

,

relying

tells them the truths about the

Buddha,

and the like.

Buddha,

in silence

narayanas

,

from the ten directions

together

The

enlightenment.

perfect and innumerable merits, sits

and chant in praise of the Buddha.

mysterious

country of Magadha

An infinite number of bodhisattvas

devas and others gather

upon the

in the

Urvilve,

The second

takes

scene

in

place

the Hall of Universal Illumination not far from the first place v/here

again beings from all

Manjusrl,

hymns.

doctrines such Next

as

come

the worlds

at this

praise the enlightened Buddha by singing

time, with

the Four Noble Truths four

him.

on

7'

the

The first

one

is

top of Mt. Sumeru.

in the

Here also

keeps silent, while Bodhisattva Dharmamati and others praise

Dharmamati,

also

relying

on

the

majestic

in the

palace of Yamah-deva,

power of the

Buddha,

fi

e

describes the "ten dwellings "(dasa-vihara) opens

the

.

in the heavens.

scenes

palace of Indra,(Sakra devanam Indra) the Buddha

the power of the Buddha relates

.

The second

scene

in heaven

where Bodhisattva Gunavana talks about *

practices "( caryji)

the "ten

T.

The next is in the palace of

.

1-57, chs. 1-6.

10,

no.

279,

IJbid,,

pp»

57-80,

chs.

7-12.

'ibid.,

pp.

80-99,

chs.

13-18.

?Ibid.,

pp.

99-115, chs. 19-22.

PP*

r

Tu§ita-deva

45

where Bodhisattva

explains

Vajradhvaja,

also with

help

the mothods of ten turnings ( par inaroas

heaven is in the

of the Buddha's

power,

)

scene

The last

.

palace of Paranirmita-vasavartin.

Here Bodhisattva

Vajradhvaja again

talks about the ten stages (bhumis)

of

stages.

entering

assembly °^

these

where the

5,amadhi

t

the

profound methods of the

and bodhisattvas

'

powers,

living pla,ces

scene

is

again

of Universal Illumination. other bodhisattvas

the ten kinds are

on

such

on

earth.

Samantabhadra those

as

and the Buddha's

chapter,

or

Entering into

sutra."

of

expounded to

The Buddha is in the Hall answers

many

questions

Here is

the

the Dharmadhatu,"

assembly,

in the old version, or

14

10Ibid.,

pp.

115-178,

11Ibid.,

pp.

189-210, ch. 26.

12Ibid.,

pp.

211-278,

^rbid.,

pp.

279-318, ch. 38.

chs.

chs.

separately

entitled

thirty-

"Chapter

entitled "Gandavyuha-

held in the Grove of Jetavana v/here

23-25.

27-37*

For this chapter, hov/ever, I Ibid. , pp. 319-444, ch. 39* consulted the translation of Prajna. in T. 10, no. 293, PP* 661-848 for

fuller information.

by

entering Parinirvana.

thirty-ninth

the last

asked

concerning the bodhisattva-s' confidence

Then follows the climax and finale of the drama in the

fourth

ten kinds

12

The next

deeds,

as

and the doctrines

place there gathers another

same

ubiquitous supernatural

patience, longevity,

and

In the

subjects such

the ten

the listeners.

11

in

46

the Buddha is with five thousand great bodhisattvas, and

Samantabhadra,

great

The

preaching.

compassion(karuna)

s amadhi

and radiates

Jetavana becomes

glory. universe

The ten

so

an

All of them

.

Buddha, knowing enters the

,

v/ide

are

Suddenly

the Buddha

by paying

are

of the

tribute with

offerings and by chanting hymns of praise

to him.

entering

the "lion'

s

The Buddha v/ith various miraculous powers illuminates

.

all the bodhisattvas and all the universe.

thereby

beauty and

each from the ten directions

gather together to worship

s amadhi

the Grove of

to embrace innumerable worlds of

as

the

"lion's y awning" ( s imhavi j rrobh it a)

Samantabhadra then talks about the ways of

yawning"

waiting for

their minds and moved with his

all-illuminating light.

great bodhisattvas

various wonderful

by Manjusri

five hundred great sravakas and the innumerable

lords of all the worlds (lokendras)

Buddha's

headed

filled with

great

The bodhisattvas and others

compassion(karuna)

to benefit all

beings

in the universe.

Manjusri,

v/ith

a

great number of bodhisattvas and others,

go out

from the Buddha, toward the south to preach the truth to the people. he

of

preaches

the doctrine in the

Dhanyakara

(City

of

forward to listen to him.

family, Sudhana,

temple in the Sala Grove

Bliss),

more

In this audience is

the hero of the drama.

for enlightenment" (boclhicitta) and most the search for the path to

1^For

the

study

than two thousand

perfect

on

this

15

handsome

youth

come

of

a

good

"aspiration

asks for instruction in

Manjusri, perceiving Sudhana' s

and its influence

Jan Fontein, The Pilgrimage of Sudhana

the east

people

He is full of the

earnestly

bodhi.

story

a

on

When

(The

on

Oriental

Hague: Mouton &

Co.,

art,

1967).

47

advises him to

aspiration, Bhiksu

Gunanmegha

then sets out him

a

on

in Mt.

his

see

a

Sugriva

"good

fri end " ( kalyanami tra v

in the

Gunanmegha,

who tells

specific teaching and sends him again to another friend.

in this way,

gradually proceeds 1f>

(

powers rddhi

pervades

)

Sudhana,

"good friends,"

After this long journey he meets Bodhisattva

totaling fifty- three. Samantabhadra again.

to pay visits to many other

Looking

at his unlimited

and.

supernatural

his mind and

directions of the

body.

past,

the

other without disturbance

In each part of the

or

present

see

and each pore of the

the innumerable worlds of the ten

future, interpenetrating each

and the

confusion.

body

He realizes that

in each "*

-

—

of dust ( paramanu) in all the universe there is the dharmadhatu. the universe not it but

as

as

ordinary people

the true bodhisattvas

sounds in the universe

ten

"perfections

innumerable He

sees

it

it

as

whose minds

see

it".

the bodhisattva does.

Now he has

really is, i.e.,

interpenetration of

every

are

For the summary of the

names

17T.

10,

p.

840a.

sees

he

the

gains

into the Dharmadhatu."

the universe of the of it.

perfect harmony and

He has

now

such

become as

op.

equal

enlighten-

of those friends and their

cit., pp. 54ff.J Nakamura, see Kawada, cit., pp. 6ff. J. Foutein, op. op.

He

and immerses himself in

of Samantabhadra and all the Buddhas in every respect,

16

7

covered with defilements

Moreover,

really "entered

component part

'

particle

He also hears all kinds of

of wisdom" (prajnapar ami tas)

s amadhi.

as

mysterious

Sudhana finally experiences indescribable bliss, which

,

skin of Samantabhadra he is able to

see

,

Sudhana

of Ramavaranta.

country

southward and visits

journey

^r-^M *$*)

cit., pp. 88f,; and

teachings,

48

18

ment,

to practise a

ten-fold

Samantabhadra finally advises Sxidhana

compassion, etc.

power, a

very

practical and concrete teaching which

/

19

s

vow( pranjdhana)

praising the Buddha's

sea

merits,

This kind of summary

The scale and contents in the work

scale.

only description often says,

which

a

glimpse

are

correctly characterises

so

of 'a work

it may

be,

18T.

10,

D. T.

p.

Suzuki,

after

such

a

large

or

the text

as

"far beyond description" ( anabhilapyanabhilapya,)

for oneself.

on

20

vast and huge that the

way to feel the grandeur of the work is to read it,

itr

hymns

the curtain of the drama falls.

offers but

of

composed

At last v/ith Samantabhadra' s

.

of

is

even

The best

.

a

portion

of

reading it for himself expressed his

234a.

19

'The translation of this section is found in Suzuki, Studies in Sutra, op. cit., pp. 230-236; Garma C. C. Chang, op. cit., The ten vows are as follows: (l) reverence toward all pp. 187—196 9 etc. the Buddhas, (2) adoration of the Buddhas, (3) the practice of offering and giving, (4) confession, penitence, and absolution, (5) emulation of the Lankavatara

deeds, (6) entreating the Buddhas to turn the wheel of truth, them to live among human beings forever, (8) perpetually entreating (7) (9) constantly adapting oneself to fellow observing Buddhist discipline, being, and (10) the practice of the universal dedication. Quoted from M. Anesaki, "Vow(Buddhist) ," Encyclopaedia of Religion and Ethics, ed. by James Hastings (New York, 192lJ", vol. XII, p. "644. He refers to Samantabhadra-charl-pranidhana-gatha., and K. Watanabe, Die Bhadracarl (Leibzig, 1912j^ Cf7~Mochizuki, Bukkyo Jiten, vol. 5, p. 4403; and Jes Peter Asmussen, The Khotanese Bhadracaryadesana (K^benhavn, 1961); Hokei Idzuki, "The Hymn of the Life and Vows of Samantabhadra," in The Eastern meritorious

Buddhist, vol. V

(1929-1930,

PP.

226-247.

This

of the most famous sets of vows, being well in oriental countries even today.

one

Bhadracarlpranidhana is remembered and practised

20As

to the contents of individual chapters of the Chinese new brief English summary of K. Kuo is helpful* See his article, version, a There are also many outline introductions written op ._cit , pp. 438-441. Chinese classical Hua-yen scholars. A typical example of such outline .

by introductions

are

found in

Fa-tsang's Hua-yen-ching wen-i-kang-mu(The Avatamsaka-sutra). T. 35, no. 1734*

Outline of the Meanings of the

49

impression

follows:

as

As to the Avatamsaka-sutra , it is really the consummation of Buddhist thought, Buddhist sentiment, and Buddhist experience. To my mind, no

religious literature

in the world

can

ever

approach the grandeur of conception, the depths of feeling, and the gigantic scale of composition, attained by this sutra. It is the eternal fountain of life from which no religious mind as

will turn back athirst Now

great sutra. answer

one

only partially

or

may ask what is the leitmotiv

To this

question,

the

Hua-yen

or

womb of the

a

prime

source

Tathagata).

should be interpreted

as

for the idea of

Traditionally

the collection of

"faith," "understanding," "practice," it is most difficult to find in this voluminous work.

21

22

it

immediately

Others will

answer

tathagatagarbha( the was

that

Matrix

or

also said that the sutra

teachings

on

four

"Enlightenment."2^

any specific

items, viz.,

Obviously,

philosophical standpoint

Even about the -Gandavyuha

.

Suzuki, Studies

and

main thesis of this

school will

that it is the doctrine of dharmadhatu.

the sutra is

satisfied.^

alone,

A. K. Warder

-

in the Lankavatara Sutra,

op.

cit., p. 95.

Cf. J. Takasaki, op. cit., pp. 32, 35f.

But it is difficult the textual basis that the tathagatagarbha idea is directly In the connected with the sutra, because the word is not found here.

to

assume

on

Chinese versions the Chinese term equivalent to the t athagat agharbha , i#e,, ju-lai-tsang appears a few times (T. 10, p. 426c; T. 9, P* 631a,

774c)",

"

original is "Buddhagarbha , and "Tathagatanot See "tathagatagarbha. Nakamura, pp. cit., p, 94, Jikido guhyj.," Takasaki, "The Hua-yen Philosophy and the Tathagatagarbha Theory"(in op. cit., pp. 280ff. Japanese), in Kegon Shisof and p.

but their Sanskrit "

23

'In Chinese: -ft &$ '«fl^

(Tokyo:

Shuseisha,

1920),

p.

63.

.

Cf. Yuishin

Saito, Kegon-gaku Koyo

50

expresses the

of this

difficulty

by saying:

The

Gandvyuha is usually assumed to reflect the idealist view, but perhaps makes nothing like a definitive statement of such a position. Since it is a literary and poetic work v/e should

probably not expect to find philosophical formulations .

Apart

.

,24

descriptions, however, several characteristic

from these

features in the Avatamsaka-sutra the other sutras,

in it clear «

especially

are

discernible.

First of

the Prajnaparamita. sutras which

all, unlike were

concerned with the theoretical explanation of emptiness (sunyata)

,

mainly what

is found here in the Avatamsaka-sutra is the concrete and detailed

description

of the whole

goal of the

career

career

is most

of

a

bodhisattva(bodhisattvacarya)

clearly portrayed

entrance into the dharmadhatu, and this is

Practice, rather

*ne sutra. concern

than

as

the final attainment of

vividly emphasised throughout

philosophical speculation,

various bodhisattvas

—

most

notably Samantabhadra

of the Buddha's

majestic

of

inspiration for

these narrators and

the truths.

power.

prime

himself,

Manjusri

—■

the Buddha is

speak, the

it is he who reveals

he himself for the most

According to H. Nakamura, this is the unique and strik-

ing stylistic feature of the sutra;

25

and if he is

right this may indicate

Warder, Indian Buddhism (Delhi: Motilal Banarsidass, Cf. also J. Fontein, op. cit., p. 16.

A. K.

429ff.

and

actually

Nevertheless, stylistically speaking,

part keeps silent.

the Buddha

Of course,

by virtue

pp.

is the

of the whole text.

Second, throughout the sutra, instead of

source

The

.

''Nakamura,

op.

cit.,

p.

86.

1970),

51

that the authors

editors had spiritual

or

from those concerned v/ith other sutras truths

somewhat different

different

the

journey

about

,

and

"good boys 26

It

on.

than bhiksus

deities,

be

sutra.

and

householders,

as

girls," kings,

can

.

dozen

a

such

lay people,

to

a

the

Fourth, throughout

of degrees of progress in the

enumerated, namely,

are

ten

stages (JO

,

practices (^y,

bhumi )

the

,

enlightenment (-f/M) Mahayana, which

For

cit., pp.

path

v/as

an

.

It

partly

,

slave,

it

and

rather can

be assumed

to all

people.

find the

constant enumeration

,

In

sraddha)

ten transfers (i® to)

reaction

a

laywomen,

truth, applicable

enlightenment.

at first

and

lay people

enlightenment^^),

seems

a

we

ten faiths (q =

carya)

perfect

to

sailor,

upon

,

All of the others

Mahayana tendency,

group of

sutra

a

fifty-three,

bhiksuni(nun)

one

,

physician, laymen

emphasis is

particular

those

rsi(seer).

a

perfume seller,

a

that the

seen

a

In view of this kind of

people rather than

,

somewhat

a

path to bodhi reveal

Among

that the sutra tries to stress the universal

vihara)

present

fifty-three "good friends"

five bhi ksus ( monks )

five bodhisattvas.

are

two bramans

stages

by adopting

in search for the

another characteristic feature of the

so

may have tried to

from the traditional

social positions of the

Sudhana visits in his

are

They

.

literary style.

Third,

there

background quite different

,

,

fact, fifty-two ten

dwellings (^

parinama)

,

,

ten

and the wondrous

glance contradictory that the

against

the troublesome classifications

exact classification of these people,

see

Nakamura,

op.

88f.

'For the components of these tens,

see

Hurvitz,

Chi-i

,

pp.

263ff.

52

and numerations in the

Hov/ever,

v/hen

seen

in

Hinayana teaching, the

context,

again evident, in that

even

though

message put forth in its unique

end."

One of the most

first awakens

the

typical

Finally,

one

,

it mentions

logic verses

he has

is that

these

"the very

in the

philosophically defined.

separately

29

Here the

always

in the context of

Although

.

text, there

As pointed out

This

attainment.

speculation

but

seems

bodhisattva

earlier,

we

career

something to be rea,Iized

philosophers, especially

seems

"V/hen

one

the term dharma no

place where

dealt with

the

as

or

to be

a

"literary

as

seen

9,

P.

and

forth almost

goal of spiritual

subject

"entered."

of

This basic

to have been transmitted to the

to Tu-shun

or

cannot expect to

of dharmadhatu is set

to confirm that it is not the

attitude toward dliarmadhatu

is

systematically

or

primary meaning a

the

made in connection with

find any clear-cut philosophical formulations in such

poetic work."

is

attained it."

important point should be

the idea of dharmadhatu is

insistent

beginning is:

is

Supreme Enlightenment (

for

already

extremely frequently

its

stages

expressing this idea

the dharmadhatu idea in the Avatamsaka-sutra dhatu appears

practice.

a

uniqueness of the Avatamsaka-sutra

aspiration(cittotpada)

anuttarasamyaksambodhi)

should indulge in such

Hua-yen

in his Fa-chieh-kuan-men

,

which will be discussed in Part Two.

2Q"*d$f& *$<$&&■% in T. see

10,

p.

89a.

Suzuki, Essays

Cf.

"

also T.

pub.

1933), 29

Cf.

p*

9,

P*

in Zen Buddhism,

A History of Indian Literature in

in T«

(New

449c,

or

ou.

"fc>$.c?4 ly\% JStf§>&2&5$ *£'

For the meaning of cittotpaaa, cit., pp. 170ff., and M. Winternitz,

452. York:

Russell and

Russell, 1971, 1st

376.

Index to the Taisho Tripitaka, vol.

5, Kegon-bu,

pp.

292c-194c.

III.

The

A.

Background

of the

School

The Avatamsaka-sutra is

no

It

v/as

rise

record of

an

an

independent

chapter

we

How did this will

According to

Ch'eng-kuan(:,^-^, patriarch

school,"

or

need for the

737-838

A.D.),

Ch'eng-kuan, around

"Hua-yen"

as

In the

emergence

school, who

In any case, the Sui and

it

its

present

of this

apparently

was

traditionally regarded, used the

name

v/hat

is

as

the

"Hua-yen( Avatamsaka) It may be that

for the first time.

sectarian consciousness before 2

to the

development.

tsung"^^-^ )

name.

or

school emerge and grow in China?

the literature available now,

of the

"Hua-yen

no

v/as

ca.

India, but there

teaching led

"Avatamsaka"

investigate the background of the

school and its historical

in

in India named after the Avatamsaka.

school

school which had

independent

credo-name.

there

originally composed

v/as

in China that the Avatamsaka-sutra and its

of

fourth

THE HUA-YEN SCHOOL

and hence

Ch'eng-kuan,

certain is that

early T'ang periods,

there

long was

no

before

a

group

Cf. Ch ' eng-kuan ' s Hua-y en-chin g-shu( The Commentary on the Avatamsaka-sutra) T. 35, p. 529b, and Eua-yen-ching-suei-shu-yen-i-ch ' ( Sub-commentary on the Ava,tamsaka-sutra) T. 56, pp. 51c, 292c, etc. .

,

2

Cf.

Kamata,

op.

cit., p. 51, and R. Yuki,

53

ao

.

op.

cit.,

pp.

276ff.

54

of

people v/ho

Avatamsaka-sutra

Their influence

.

speaking, they could well

be

How did this group Chinese religious the

school

founded

by

sutra

as

teachings

of the

fairly strong, and objectively "school"

or

school

question v/ill

a

"sect."

emerge be

on

the

scene

of

examined both from

Buddhist doctrinal

be traced back to

school named

a

point of view,

Ti-lun(*(S.t^>)

,

people who studied the Dasabhumikasutrasastra

the group of

comprises,

the

influences and social circumstances.

place, from

can

( Shih-ti-ching-lun)

a

upholding

"Hua-yen"

This

standpoints of doctrinal

Hua-yen

was

called

or

history?

In the first the

in

primarily engaged

were

Vasubandhu(Ca.

of

mentioned

v/as

A.D.).

350

before,

a

Since the Dasabhumika-

chapter

in the Avatamsaka-

sutra, it is natural that the masters of the Ti-lun school should have contributed to the general study of the Avatamsaka-sutra and thus to

laying

the

for the

groundwork

JCf.

T.

26,

no.

development

of the

Hua-yen school.

5

1522.

This commentary on the Dasabhumika-sutra v/as translated by Bodhiruci and Ratnamati around 511 A.D. According to certain documents, Cf. R. Takamine, op_. Buddhasanta is also mentioned as a co-translator. there of the course In appeared a split in the school time, cit., p. 73.

betv/een the disciples of Bodhiruci and those of Ratnamati because of differences of opinion on the matter of the relation betv/een alayavijnana (storehouse consciousness) and tathata( "thusness") or tathagatagarbha .

Between the

two

the

branches,

Hua-yen school, especially

with

Chih-yen

It is also and Fa-tsang, was more closely related to that of Ratnamati. the also translated that Ratnamati Ratnagotravibhaga worth noticing (Chiu-ching-i-ch' eng pao-hsing-lun) v/hich upheld the tathagatagarbha

theory.

cit., p. 7*

See

Takasaki,

■^As

to the formation of the Ti-lun school and its split into the "Branch of the Southern Path" and

op.

"Branch of the Northern Path" and the their op.

points

of

dispute,

cit., pp. 362-396,

see

etc.

-Takamine, op. cit., pp. 76-114,

Y.

Sakamoto,

55

In

the

addition,

She-lun( £!,*!£, )

school,

which

( She-ta-ch eng-lun)

This work is

a

"compendium"

forerunner of the Chinese

Ksuan-chuang( t ^ The

been

,

of the

A.D.)'

safely

v/as

so

s

partly

due

and his the

disciple, text

563

Para.martha in

Hua-yen

A.D.

with the v/as

K'uei-chi(^"$

of the She-lun

with the

the

writing Mahay an a-

The She-lun school

.

to

Dharmalaksana school started

or

closely connected

say that the

by

v/as

Yogaciira philosophy dealing

Fa-hsiang

596-664

Asanga'

on

first translated

philosophical discourse of

points, however, can

,

founded

Hua-yen

of vi jnapt i'natra( Ideation-only)

proposition

one

v/as

'

sam.gr aha

682).

formation of the

,

the

by

632-

various

on

school

that

full-fledged Hua-yen system would hardly have

possible without the She-lun. As

to the doctrinal

background

school, the influence of The Awakening sraddotpada-sastra;

of the emergence of the of Faith in the

cannot be overestimated. This

Hua-yen

Mahayana(Mahayana-

treatise, allegedly

Cf. French translation based, mainly on the T, 31, nos. 1592-94* Tibetan version, La Somme du Grand Vehicule d' Asanga, 2 vols. (Loiivain: Lamotte. tr. E. by 1938-39), 7

He himself translated the text P

again during 648-649 A.D.

history and philosophy of the She-lun school in more Takamine, pp. cit., pp. 115-139* J* Takakusu, op. cii;.. pp.

For the

detail, 81-83*

see

9

English translation by Yoshito S. Hakeda, The Awakening Other translations Columbia University Press, 1967). of Faith (New Discourse on the Awaken available in D. T. are also Suzuki, Asvaghosha's in the ing of Faith Mahayana (Chicago, 1900J; Timothy Richard, The Cf

.

an

York:

Awakening of Faith in the Mahayana doctrine

—-

the New Buddhism

(Shanghai,

1907); and Dwight Goddard, ed., A_3r.dd.bict Bible (New York: 1952), pp. 357The Sanskrit title is a reconstructed form from the Chinese title 404.

56

written of

by Asvaghosa,

is

very comprehensive summary of the essentials

a

Mahayana Buddhist doctrine.

the basis of this text in exerted

a

Hua-yen

school.

"5uchness"(Tathata)

This is seen,

,

for

acted

as

a

and "Matrix

,

stepping-stone

in the fact that

example,

or

to

as

wrote

a

commentary

building

up his

From the

standpoint

a

more

on

advanced

it

10

the rise and

However, it cannot

in T.

44,

Tathagata"

Hua-yen philosophy.

of

Hua-yen.

history, therefore,

systematizer as

founda-

a

11

one

can

and The Awakening of

Without these

be assumed that these theoretical influences

523-592), Won-hyo(a

They are found respectively. 11

Womb of the

impossible.

The three commentaries ,

the

development of Hua-yen philosophy in its

would have been

particulars

on

Mind(citta),

as

and used this text

philosophy

of doctrinal

on

short tract

especially

background to the rise of the Hua-yen teaching.

forerunners,

yuan(%&

this

founded

Fa-tsang, traditionally

point to the Ti-lun school, the She-lun school, Faith

and

Buddhism,

not

the third patriarch and the greatest theoretical

as

school,

tion in

Chinese

was

throughout history

Its philosophical concepts such

(Tathagatagarbha)

of the-

on

school

independent

but

China,

strong influence

dharmadhatu.

regarded

An

PP*

«i

regarded ,

as

617-686),

175-201,

pp.

For the influence of the text

the best and

are

those of Hui-

Fa-tsangOift

202-226,

and pp.

Hua-yen,

,

643-712).

240-287,

Takamine, op. cit., 140-144, Kobayashi, hensen-kegon pp. 64f« kyogaku tenkai no kontei tosbite"(The Changes of the Interpretation of the as the Basis for the Development of the Hua-yen Awakening of Faith Indogaku Bukkyogaku Kenkyu, XIII, no. 2(26), March 1965, PP* 668Doctrine), and

—

672.

on

"Kishinron Kaishaku

see

no

57

account not

v/as

for the appearance

completely merely

ed in response to the of the

background

referring

to

In

1) a

leading

3)

and

Hua-yen v/as

A discussion of the

would be

incomplete

dealing

1)

v/ith

the

social

the Avatamsaka

situation,

2)

faith,

we

religio-intellectual

political condition.

The Avatamsaka Faith:

According

scholar in the field of the

of the

of

century

society.

to Professor of the

history

Shigeo Kamata,

Hua-yen school,

been

should be as

a

regarded

essential to the

as

school rooted in both the elite and the

the expressions of faith

chanting(l$ ik ),

or

the

and

in

the Avatams aka-sutra

masses

the

is written that anyone who recites

or

copies any item of the ten

on

sutra, v/ill be

of

granted

being

various kinds

born in the

whatever the

grounds,

end the sutra

of

was

itself,

merit, blessings,

"blissful land." it

were

These practices must have

copying it. at

grounded

privilege

during

founding

promise found

the

and

v/here

it

vows

of

even

the

13

believed at that time that

widely

12

S.

Kamata, Chugolcu

daigaku Shuppankai, 13

the

12

Among

reciting,

A.D.

school

Hua-yen

without

v/ill consider

faith in the Avatams aka-sutra v/hich prevailed in northern China the sixth

develop

of relevant social situation of Sixth and. Seventh

three major factors:

atmosphere,

school which

a

particular needs of society.

Hua-yen school, therefore,

some

century China.

Hua-yen school.

trend but also

philosophical

a

of the

Cf. for

1965),

pp.

Pie go n Shiso

Shi

17-50.

example,. T. 10,

p.

846b,

c.

no

Kenkyu

(Tokyo: Tokyo

58

who chanted all

one

or

the

portion of

a

sutra,

experience supernatural powers and miraculous things. belief is

found in the

following story

In the time of the

the monastic life and

then, "even the year,

before

v/as

so

summer v/as

one

cla-ss,

the

certain class of

common

people,

Furthermore,

and

there

those who believed in the some

v/as

also T.

52,

p.

cit.,

pp.

It

In other

cases

(Avatamsaka).

manly feature.

a,

country to

are

686,

51,

P*

is

from these

seen

supernatural,

and that this

belief

among

monks,

or

prevailed

not

the aristocratic

number of records v/hich reveal that

a

power of the Avatamsaka-sutra

mystical

T.

What

belief in the

organized

"Hua-yen-cha,i-hui"(^ ^t &% ).

ft

% **■

156c,

),

etc.

For the detailed documentation op.

restored

among -Taoists.

even

special meetings called

sort of

And

night."

ordered the

15

given.

people but

14Ta-t'ang-nei-tien-Iu( t.k Cf.

a

power of the Avat aiiska-sutra , a

join

t sutra!."

historical records is that there

among

was

to hear of this he

surprised

similar examples could be

Many

magical,

him and he

on

a

end of the sixth month of

at the

over,

Wei,

mountain to

a

"chanted the Avat ams aka-sut ra day and

the Avatamsaka

respect

example of such

the Northern

Emperor Kao-cho of

beard started to grow

The emperor

An

eunuch.

a

with the permission of the emperor, went to

eunuch,

only

of

could

repeatedly

on

vol.

10,

T.

55,

P*

339b.

"^jfeffcH** ...-**>««*«* £fl* this

matter,

see

Kamata,

20-42.

was '

usually called

Fang-lcuang'

in

an

abridged form,

(mahavaipulya)

was

'Hua-yen-chai.' 'Hua-yen'

used instead of

59

The

"Chai-hui"

food

offered to monks.

v/as

still be the

originally

was

it

provided,

service

or

feast in which vegetarian

Later, however, although

gradually changed

into

an

spiritual training of monks and lay people.

became

kind of

a

spiritually

The first

organization

not

explicated.

were

sixty

"everyone chanting

the

sutra

meeting

is

"Eua-y en-chai-hui

"

for

meeting especially arranged

of this kind of

^ ),

Prince

v/as

meeting

v/as

Ching-ling(:| ?|)

apparently somewhere

In this

chanted but also the

reported to

of Dharma-master

gathered together

chanted the

The

for

knotty

meeting,

passages

19

leadership

members

assembly primarily

during the Southern Ch'i dynasty.

only

Another under the

might

1P

around 484-495 A.D.

said,

food

some

'

Tzu~liang(^| 3.

promoted by Hsiao

is

oriented

the Avatar/i5ak?,~sutra.

chanting

it

a

one

sutra

on

have been held around this

Hung( &

-A %fy

the fifteenth

)

.

day

About of the

fascicle from the Avat am s aka- s ut r a ;

[the

group! dispersed

in all directions."

to

fifty

month,

having

time

and

finished

20

17

Ch'en called this meeting "Society for the Recitation of " Cf. his The Chinese Transformation of Buddhism

'K.

the Ayatamsakasutra.

University Press, 1973), PP* 293f., and 210f. Here meeting held in the ninth century A.D. The similar meet held for chanting the Saddh.arma-punaar.Tka-si~.tra. also were They ings were called "P'u-hsien-chai"(&% % )* Cf. T. 50i'p. 407a, T. 51, p. 14a, T. 50, p. 369b, etc.

(Princeton:

Princeton

he described

a

1 P>

patronage of Buddhism, see PI. Ch'en, Buddhism in China University Press, 1964), pp.- 123ff., E. Zureher, (Princeton: The Buddhist Conquest of China (Leiden: S. J. Brill, 1972), p. 439, no. For his

Princeton

149,

etc.

1'T.

50,

p.

460b.

"20T.

51,

P.

172a.

"AJt^^^-^l^f^n."

60

Further evidence shows that these for

the Avatamsaka-sutra

chanting

also in

quality.

ed into

"Hua-yen

Later,

v/ords,

ed to

produce

the

a

these assemblies went

both monies

the Avatamsaka-sutra

grew in number and size and

gradually

.

Societies" v/hich embraced

people, including

other

assemblies, gathered primarily

and

as

spiritual soil of the time

as

many

lay believers.

permeated almost every

step further and develop

a

21

hundred thousand

a

it would

stratum of the

In

society.

well cultivat

sufficiently

was

that

seem

school dedicated to propagating the truth of this

sutra

.

One may ask here how faith and practice connected with the Avat a,ms aka-s utra is relevent to the

rather different from the

were

yen theoreticians.

regarded, to

to

a

However,

certain

extent,

be assumed that the have been

popular beliefs

among the

developed partly

as

2)

a

in the Avatamsaka-sutra

and it is

235-249.

of the

can

often be

sense

Hua-yen

it

can

school

justification and in this

sense

that these a

Hua-yen school.

Dynasties, Buddhism,

For the detail

of the Hua-

thought to have played

Religio-intelleclvuai Atmosphere:

No them and Southern

of the

at

logical foundation

In this

people.

are

a

Hua-yen

people

philosophy

give

theoretical

popular beliefs,

role in the rise of the

significant

to

attempt

an

grand philosophical system

articulation of these

pp.

as

of

system

philosophical discourses

it is also true that

practices already prevailing

might

theoretical

It is obvious that practical beliefs among the

philosophy. large

lofty

Around the

end of the

after five centuries of existence

Hua-yen Societies,

see

Kamata,

op.

cit.,

61

in

China,

faced

now

stalemate from both the institutional and the

a

doctrinal points of view. T. Unno

involving

as

stemming primarily economic

and

saw

that

2)

the

a

aptly

summarized

of the monastic

"growing degeneration

a

from the abuse of its

position;"

priests who

1)

This two-fold crisis is

order,

privileged political and among the concerned

"mounting agitation

imported disciplines proved ineffective

surmounting the impending collapse of the church."

in

22

The chaotic situation of the monastic order of the time be

even

ch e

seen

in the number of monks

ng-l\in( Ss s ay

640)

,

during

converted

on

over

of the Northern Wei number

present

in his Li-tai

History) during

dynasty

dynasty, reported

Correct)

Whether these numbers

enough to indicate that

are

was

to the Pien-

Fa-lin(ML?^

of

Shou( $& fc)

,

,

572-

that at the end of the

nuns

Fei Ch '

ang-f s,ng(

Considering that many of

them

through

nuns

were

% y&$" ), the

laity

23

exaggerated

the number of monks and

the

dynasty

returned to the

three million.

somewhat

nuns

the official historian

of the Three Treasures

574-577

can

the total number of monks and

the number of monks and. of

According

nuns.

two million.

'./as

san-pao-chi(Record

persecution

at that time.

Wei

two million.

In north China

said that

the

the Discussion of the

the Northern Wei

was

and

by

was

the

or

not, they

are

amazingly high

pseudo-clergy

who

flocked into the monasteries merely to avoid military and labor services,

"Taitetsu

Unno,

Yul'i Commemorative Volume

^Cf.

K.

Ch'en,

"The Dimensions of Practice

(Tokyo: op.

Daiso

Shuppansha,

cit., pp. 203f.

in

Hua-yen Thought," P* 52.

1964),

62

or

to be exempt from

taxation,

or

to hide their criminal

even

moral and spiritual condition of the monastic order

stood.

The

moral, economical,

of the order

v/as

a

natural

Under such cal outlook

"the

decay

Buddhist not

a

on

circumstances,

of the True Law." was

The

of such

as

According

as

a

be under

degradation

kind of

the

idea,

eschatologi-

t *>1 )

decay

or

of the

It is true that this idea

that the Buddha's

would decline under certain conditions is

An example is

and

idea of mo-f a(

to this

at hand.

prophecy

the

easily

the

condition.24

a

there appeared

is known

inevitably

Chinese invention.

political corruption

corollary

history, v/hich

religion

and

can

acts,

found

even

true

was

teaching

in the Pali

canon.

follow:

If

Ananda, women had not received permission to go out of the household life and enter the houseless state, under the doctrine and discipline proclaimed by the Tathagata, then would the pure religion, Ananda, have stood fast for a thousand years. But since, Ananda, •women

now

have received the

permission,

will not

last

pure religion, Ananda, the Good Law would now stand fast for

24

the

long, only

so

For concrete

(«h© <**£*.) (Kyoto: 25

examples, see Ryoshu Michfbata, Chugoku Bukkyo 1939, 5th improved ed. 1956), pp. 90f. '

'For the historical

development of the idea, see S. Lamotte, (Louvain: Bibliotheque du Museon, vol. 43,

Histoire du Bouddhisrre Indien 1959) ch. XII and "Proph6ties relatives

Presence

Shi

a,

la

Lisparition de la Bonne

(France-A.sie, XVI. nos. 153-157, 1959), Loi," in the Buddhistic Culture of India (Delhi: L. Studies 657-663; Joshi, pp. Motilal Banarsidass, 1967), pp. 384ff.; Ki-young Rhi, "Chong-pop Unmolsol e Kuanhan Chonghap-chok Pip' an," (Critical Synthesis of the Different Arguments on the Decay of True Lav/) in the Bulgyo Hakno (Seoul: Donglruk University, 1963), 1(1963), PP* 231-270, etc. The last one is an excellent study based on extensive sources. in

du Bouddhisme

63

five hundred years.

Similar ideas different

also found in Sarvastivadin literature

are

for the

reasons

27

scriptures. of Buddhism

It seems,

was

According span of the true

by

of the True

therefore,

rather

a

decay

Law,

that such

persistent tradition

an

,

jv£ )

with

Mahayana

outlook

destiny

on

the

in Buddhist countries.

belief,

the life

of the Buddha would be shortened

five hundred years after the Buddha and it would be followed

period of five

or

the counterfeit Dharma ( dharmaprat irupaka

ten hundred years

the total

decay

of

After this there

.

Dharma( dharmav ipralopa

thousand years until the future Buddha heaven to establish

a

The Buddhists of sixth

Cullavaga X, Culture of India

H. C.

Warren,

"f \\ )

Ilaitreya,

the

of another

the last

comes

by

period of

v/hich would last

ten

from the Tusita

comes

Law)

century China, seeing

PP .

the

degeneration

of

Quoted in L. Joshi, Studies in the Buddhistic

1.

(Delhi:

,

\% li, )

,

of the S addharma( True

era

new

some

in the various

to the traditional formula of this

Dharma( Saddharma

and,

Motilal

Banarsidass,

Buddhism in Translation

(New

1967),

York:

P»

384*

Atheneum

£f.

1973°),

also P*

447*

Similar passages appear in the Anguttara-ITikaya, PTS Pali edition Pt. IV, p. 278, and trans, vol. IV, pp. 184f.J Samyutta-Nikaya, PTS ed. vol. II. p.

224,

trans, vol. 27 For

II.

p.

examples,

152.

see

above mentioned references

History of Buddhism, op. cit., I, pp. 102ff., the admission of women into the s angina is not

Rbi,

op.

and

1 78. In the found as the

Buston, Mahayana texts, reason.

See

cit., p. 261. pp

There

are

some

variations in regard to the dura,tions of the

first and the second periods:

500-500; 500-1,000;

1,000-500;

or

1,000-

Of these four, the second one v/as most widely accepted. Since 1 ,000. Chinese Buddhists of the sixth century generally believed that the Buddha entered the Nirvana, in 949 B.C., The third period for them would begin

around 550 A.D. op.

cit.,

p.

day Dharma."

82.

Cf. X.

Ch'en,

cit., pp. 298, 345, and R. H. Robinson, the third period the period of "the Latter-

op.

Robinson calls

64

their

the last period of of

theory

history

in their

right

could not but

community,

own

own

decay it

as

feel that

of the Dharma.

was

It

And it

experience.

v/as

they

really entering

were

not

v/as

concrete fact

a

they

much

so

objective

an

could feel and

Hui-ssu( 51 5-577)

see

of the T'ien-

t'ai school who recorded this idea for the first time in the context of their fied

situation.

own

29

Such

a

crisis-consciousness

was

A.D.''0

It

the Northern Chou persecution of

by

574

even

is

more

intensi

quite under

standable that to the Buddhists of that time that disastrous suppression of Buddhism seemed to indicate

"the end of the Dharma."

From the historical point of events

not

v/as

stone for the

Buddhism." had been surface a

merely

a

leap toward the stage

In the

destroyed

that

a

of the

of the

period

appeared glorious and grand

shadow of Indian Buddhism.

forth

served

a

altogether

series of

as

a

"independent growth

stepping of Chinese

of Northern Chou persecution the Buddhism that

case

was

but

catastrophe,

such

view, however,

fresh bud v/hich

v/as

but 'in

of

v/hich

disunity

reality

was

the

on

little

more

than

In the ashes and ruins of it there sprung to flourish

as

characteristically

a

Chinese

Buddhism prepared to meet the spiritual and cultural needs of the Chinese

people of

the time.

The

institutional and doctrinal

See his Li-shin

T, <6, written in 558* okeru Mappo Shiso no Toho Gaknho

cerning the

1956),

p.

;n'g:>--g.cn( 786c.

Eor

^

Vfl k

,

the

on Taking the Vows) Yuki, "Shina Bukkyo ni

Record

details,

see

IIoki(The Rise of the Mo-fa Idea in the Chinese Buddhism)" V7(19o6). 205-215* Hyo jo Yamada, "Mappo Shiso ni tsuite"(ConMc,~fa idea), Indo~aku Bukkyo galai Kenkyu. vol. IV, no. 2 (March,

.561-370.

PP*

30

For the details of this

186ff.

*

deadlock,

persecution,

see

Ch'en,

op.

cit., pp.

65

following persecution, to

speak,

it

was

and the idea of mo-f a?

"challenge,"

a

and the

attempt

to

—

all of these were,

successfully "respond"

so

to

the main motivation for the transformation of Buddhism in the

period of the Sui-T'ang dynasties. With such motivations and incentives the Chinese schools such the

San-chieh-chiao(= ?y#L), Hua-yen, T'ien-t'ai, founded

were

or

reinforced

by

Pure

Land, Ch'an,

as

etc.52

Hsin-hsing(/it^, 540-594), Tu-shun(557-

640), Chih-i( 538-584), Tao-ch'o($ii, 562-645), Hui-k'eC&s?

4S7-593),

,

respectively.

According

to these Chinese Buddhist

appropriate method to or

may be

the Three

Stagehand

Hsin-hsing, v/hich

in the

people

are

(One Vehicle) second

found in

were

Hsin-hsing

the foremost and most

situation of the time

and accessible method for salvation.

applicable

example

cope v/ith the

schools,

The most

of the San-chieh-chiao

or

in Tao-ch'o of the Pure Land school. third

blind,

period, i.e., heretic and

of the first

inappropriate.

period and

Only

the

the

the methods

striking the Sect of

According

the Dharma-decaying

lav/less,

the practical

was

to

period in

of the

Ekayana

Triyana(Three Vehicles)

of the

practical method of strict austerity,

For the different views of the eminent monks

of the

Sui-T'ang

Takao, "Kappo Shiso to Zui-to Shoka no Taido" (The Mo-fa Idea and the Attitudes of the Sui-T'ang Monks toward It), in his For modification of its conclusion, see Chugoku 3uk':yo Shiron, pp. 54-96. Yuki, op. cit., pp. 92f.

periods concerning Mo-fa,

32

The

Fa-hsiang called

see

and the San-lun

were

"Buddhism in China"

not mentioned

here,

because

instead of "Chinese Buddhism."

visually worthy of note that in the case of the ?a.-hsiang not Hsuan-chuang, who mainly transplanted the Indian Yogacara school, but I-I'uei-chi, who was regarded tried to systematize it within a Chinese frame of thinking, they

But

as

are

it is

the founder of the school.

66

prescribed by him,

as

Tao-ch'o also

was

the way out

similarly argued

that

Dharma, the "difficult path" ( fit and that

applicable

for emancipation is

in the

Vr&)

consequently

of this

or

the

degenerate

of the

age

"holy path"(^ii)

the

only possible

"easy path"( % *,Tr& )

the

chaos.55

of evil and

age

or

recourse

the

"gate

is

corrupted longer

no

practicable

of the Pure Land"

(^iPf).34 Such

general tendency toward practicable methods for spiritual

a

emancipa/tion

expressed, according

v/as

attempt

to grasp the

several

(usually three)

that

this

items

is

for insight

the very phenomenon that

Chih-i of the T'ien-t'ai means

of three-fold

C Sad dhamapundarika ] last

not,

if

the

age,

they

want

sutra

is

bodhisattvas to

For this

most

remarkably

or

meditation(&LP3) the

on

school

the

meaning

whether

leam the Buddhist

rarely known school

they

and

of

Yuki

says

be called the distinctive

explicitly

interpreted," ,

an

ground of truths found in

truly

can

insight,

in

.

"new Buddhism" of the Sui-T'ang periods.

characteristic of the

said, "by

Yuki,

of any given sutra in terms

underlying purport

formation of meditational items

the sutras

the

to

35

showed this when he of

a

of this

part

"this

period

of

renounced household life

or

further,

truth and seek the

(actually

chiao

inconceivable

means

teaching),

Ch'en, on^^it , pp. .?79-;00, and as the most extensive study, see Xeiki Yabuki, lim -;I;ro no Ilenkyv (Study on the Sc.n-chieh-chiao) (To'.ryo: Iwan'jmi, 1927, 1974) and its review by A. Walc-y, Eullctin of the School of Oriental r-_->A Afrieen Studies, 5, 1, VV- 162-165, together with Yuki's see

II.

above

p.

.

iccnlioned

articles.

54Cf.

his

A.n-lo-chi(4r *■£■.!;

55rCf.

his

a.rticle,

,

Collection of

Essay

on

Bliss),

T.

47,

13c

Ichirei

to

shite

no

"Zui-to

no

Chugolra-teki Shinbulilcyo Shoshiki

Ilc-gon Hokkai Kanmon ni

tzuite,"

op.

cit.

,

pp.

590ff.

no

67

cannot go

emancipation,

from the dharma-gate of the three-fold

apart

Within this historical that Tu-shun's

it is

context,

Fa-chieh-laian-inen,

the most

completely understandable

practical

manual of meditation

"fundamental text" of the Hua-yen school, appeared in that parti

and the

cular time of demand to

It v/as,

history.

develop

a

as

it were,

an

outcome of the

method v/ith v/hich to make

practicable

urgent

the true

of the traditional Buddhist teachings realized "here and now." of the

Hua-yen school,

such

historical context.

a

3)

at

least

Political Conditions:

The

was

severe

Emperor died

was

succeeded

somewhat

in

576 and

sympathetic

more

the Northern Chou

in-law, Yang Chien,

Wen(i^ ).

Soon

south he unified China

did not

by

in

once

his

of

last

son

Moreover,

founded the Sui

long,

Yu-wen

because the

Pin,

three years

dynasty

539, by conquering

The emergence

574 A.D. by Emperor

army officer and

an

intention

should be understood in

stage,

persecution

superceded by

thus

after,

but

to Buddhism.

was

who

first

in its

Wu of the Northern Chou

581,

insight."

who

later,

in

Pin's father-

and became

the Ch'en

was

dynasty

Emperor in the

again after nearly three hundred years of

disunion.

During v/in

support

three

~7

2, 4,

37 see

for his

religions.'

5 HTC.

the

Chih-i's p*

For

Arthur F.

51d.

early

years

of his

reign, Emperor Wen,

in

an

attempt

new

dynasty, consciously showed respect toward

?or

example,

in order to

Sar.-kur.-i-if ntj& "HTMiiri^H-tPV' =

,

justify

his

assumption of

Meaning of Three-fold

"i
*

all

Insight),

'#*»<* U. ^SikMHt*.'

Emperor Wen and his attitude toward the three religions,

Wright,

"The Formation of Sui

Ideology, 531-604,"

in John

to

68

power and to

in v/hich he

gain support from

receiving for the

college

a

the

study

promoted filial piety by exempting filial

labor service.

adepts,

Likewise,

he took

for

he

Confucianists,

informed Heaven of his

established schools and and

the

Taoism, despite

a

ceremony

"heavenly mandate." of Confucian

He

classics,

from taxation and the

sons

suspicion of Taoist

his

for the revival of Taoist

measures

performed

practice and promotion

of the Lao-tzu cult.

However, under Buddhist

born into

religion

ted Buddhism to be

In other to work

words, as

in this

for the

v/hich he

unity

the

line of

idea

do with the

restore

for his

now

most

educated

greatest favours upon and

promote the

calculated measures,

unifying ideology

taken

of

unity

to enumerate

Nor is

policy. by

the

newly

needed,

in

3-

characteristics

it

all the

desirable to

persecutions

however,

unified he

the

empire

he

.

chose Buddhism

The

embraced

and the

of the

emperors

of

only thin." to he pointed, out here is

unified

of

measures

investigate all

succeeding Emperor Tang

following T'ang dynasty.

that

of these

up and

brought

severely damaged during

is not necessary here

similar policies the

a

and

bestowed his

projects to

been

In all

family

religion unifying the empire.

a,

It

various

which had

of the previous years. war

Wen

influence, Emperor

Buddhism, by initiating Buddhist

Buddhist

a

country

mumt

have

Sui-T'ang Buddhism.

It

hed

is

something to

quite

understand-

of

Tnircani:, ed ., Chinese Tho-wht and Institutions (Chicago: The "niversity For the relation of the Sui lingerers Chicago Press, 1 J. 57) , pp. 71-10-''-.

to

Buddhism,

II.

see

''"nor ~~~i story-,

on.

Jan,

detail,

cit., pp.

A

Chronicle

see

ibid.,

65ff.,

.

.

.

,

pp.

and II.

on.

cit.

95-"f, Ch'en,

and his on.

Buddhism

cit.,

vr).

in Chinese

19'. ff.

69

able that Buddhist could

not but

as

in

serve

an

formulate

intellectuals,

those Buddhist

that time all

It

She-lun school, sutra itself.

foundations

Nov/

were

they

also

keenly

as

a

people

39

were

soon

country,

could

unifying systems such a

matter of accident

v/hich

around

emerged

characteristics

of wholeness.

the Avat ams aka- sutra had been

inherited from the Ti-lun

aware

as

well

of the

a

around the

the

as

school, the

Avatamsaka-

particular social needs school

religious congregation.

attracted

ideas which

comprehensive doctrinal

prepared to launch

were

circumstances, Tu-shun appeared and

on

building

unified

not

and

and the Awakening of Faith,

They

and

universal, organic

doctrinal tradition and

A.D.,

newly

is, therefore,

people centered

v/ith doctrinal

time.

a

developed highly systematic

The group of

of the

for

schools, including Hua-yen,

structures v/hich show the

equipped

unity

comprehensive, embracing

would fit that purpose.

that

a

of

ideology

entrusted with

or

sect, both

Under such

turn of the Seventh

to his religious

as

century

leadership.

examples of tne relationship between the systems is found in the case of Fapolitical of the greatest systematizer Hua-yen, and his patroness Empress tsang, As to Tse-t'ien. the Wu socio-political elements in Fa-tsang's system, One of the best

and doctrinal

situations

see

Zamata,

op.

cit.

.

pp.

107f*J and for Marxist interpretations,

see

Hou(<£ H ) (Feking; People's Publishing House, 1959), vol. 4, no. 1, pp. 255ff*; and C. Jen( *\i-%L% ) Iia^--T'an.-r Chun~-kuo Fo-chiao-ssu-hsian-g lunchi(;$J* + «SH*fc&*SH£ ) (Peking: 196?), ?. 72.

Wai-lu

,

39

70

3.

The

of the School

History

As part of the background survey it is necessary to investigate hew the tradition of the

the

01

shall

v/e

purpose

five

interest

in

reconstruct

this the

their academic

formulated.

was

survey the biographical documents

briefly

patriarchs

school itself

Hua-yen

r

What

.

survey is not authentic

should be kept

to follow those

merely

lives

of the

is

For this the

on

that

lives

the main

documents to

patriarchs but rather to

connected v/ith their

background

in mind

now

building

up the

assess

doctrine

of dharmadhatu.

Tu-shun(£; '1$ founder of the

mentioned the him

the

(*J4fo Ch.

'

the

,

first

patriarch

on

C.

fifth

school

780-341)

,

Fa-tsang(>t& and

Tsung-mi It

respectively.

the

Tu-shun,

was

Chih-p'an,

C.

Cf.

the

as

who

first

himself

can

lives

Chang, comment

of but on

the

first

that

four

second At

contents.

later

a

few

the

as

Cnu-:"na-:-en-fa-ehieh-j-ruan-men,

op.

or.

time,

regarded

be assumed that

as

this

a

famous

patriarchs

of

portions of those have

been translated

evaluation of the

Cf.

Chih-yen

to be

came

patriarchs

without critical the

a

to

According

643-712).

,

enumerated these five

should be .mentioned here the

interpretative 11

Tsunr-r.ri(£$j

was

regarded

firmly fined by the time of the Sung dynasty './hen

'"It Garma

the

7^7-C?3)

c.

,

of

third

and the

Buddhist historian,

by

been

A1

and the

was

documents

tra.ditior.ally

lineage of the patriarchs of the school.'

eng-];uan(^jC

lineage

has

It

Hue-yen school.

602-668)

fourth

557-640)

,

cit.,

pp.

tent

or

231ff.

cit., T. 45, p. 'o3£c.

71

the

school.

'

There

little argument

was

this

concerning

lineage

patriarchs until modern scholarship raised questions founder of the school. was

Iloyo 3akai.no.

The first

Accordim;

school must have been

one

to his

Chih-cheng(*g

£

who

doubted Tu-shun

559-6-39)

Dai jo

Tokiwa, then, arguing against

and

field survey of the historical places

a

advocated the In the

traditional

lineage

the

argument, ,

him

to

as

on

the actual

the

founder

founder of the

Hua-yen

instead of Tu-shun.

the basis

of

literary evidence

connected v/ith the

with Tu-shun

meantime, Sochu Suzuki, criticizing

as

of the

the

as

school,

authentic founder.

^"'

of both Sakaino

the arguments

a t;

and

Tomiwa, contended

that

Chih-yen

should be

taken

as

the

founder.

Tokiwa again argued against

both of them and maintained his

opinion.'"''

Yuki has

Recently Reimon

the historical

'

p'an

standpoint and reaffirmed

.Eo-tsu-t

and his

supplemented

'

comment

un

-;-chi

on

the

,

the

Tokiwa

'

traditional

s

"T"

former

argument from

position.

47

cit., T. 49, ?• 292c. Concerning Hlva-yen school, see below pp. 224f. on.

Chih-

~JY.. Sakaino, China Bukkyo- shi Howa (Tokyo: 1929), vol. II. pp. ?or "^e biography of Crih-cheng, see Hsu.-kao-seng-chuan pp. cit, 490-499* T. rC, p. 53 ^b, c. ,

s

'"'Tomiwa,

"China

He -onshu

Dentoron,"

Toho --akulno

,

no.

3,

??•

1-96.

72

Kamata also agrees with In

dealing

this

with the

question of

necessary to remember several factors. the

time of

Ch'eng-kuan

the different name

of

religious

"school"

or

groups

consciousness

of

hence

to formulate

need

no

founder.

at

not

v/as

v/as

in the

only

competitive spirit felt

for one's

group.

the mi

name

the

on

establish Because

of the

of

the basis

tsang,

to

the

a

rel

among the a

.grand

igious

formal

of this

was

to

call themselves

among the

by

for those who had

founder of the of the

"founder"

it

that

.groups

name

and

a

situation, by

put to this sect,

patriarchs

by "founder"

If

until

above,

no

school and

patriarchs going did not

exist

or

part of the T'ang period './hen there appeared

"nua-y en- tsung"

lineage

is

designated in the beginning of the Hua-yen school. later

generally

no

the

it

founder,

sectarian consciousness

lineage

sense,

the

mentioned

Accordingly,

.

any formal

In this

vas

v/as

them

"school" there could be

back to that least

no

leading

tsung)

who As

there had been

"s ect"(

^

position.

-..mas

is meant

theoretical

the

necessity of

lineage the

49

a

was

patriarchs

of Ch'eng-kuan

time

and

It

by the time of Ts ring-

formally recognized. the

one

who

founds

system of doctrine doctrine

great systematizer of Hua-yen CO

and

an

or

organisation

dogma,

philosophy,

then ?-amay -./ell

'

fit this category-

"kamata,

"^It

Coviously, Tu-shun,

op.

cat.,

p.

who

was

a

religious

man

of

5?.

interesting to note that Ch' an-ian(>i#. , 711-712), Ch'engkuan's contemporary, first began to use the name "T' ien-t' ai-tsung" his school. Cf. Y. Sakamoto, on. cit., pp. Iff. to designate is

older

i'his n

-;)

is

why

school."

the 3

?h;.a-yen school e

below p. 81

.

is

also

known

as

the

"Hsier.-

73

practice rather than

a

theoretical systematizer,

not

was

that kind of

founder.

Generally speaking, however, sect^

owes

much to

as

a

"charismatic

theoretical systematizer.

'

51

Here I

Both

deliberately

are

use

the

beginning

religious

indispensable

the v/ord

to

avoid the impression of the word "school" tion. "2

'

"sect" as

a

of any

leader

as

religious to

its

for the continuous

instead

purely

of

"school"

academic tradi

to Man: Weber's

definition, "charisma" is "a certain quality personality by virtue of which he is set apart from ordinary men and treated as endowed with supernatural, superhuman, or at lea.st specifically exceptional powers or qualities. These are such as are not accessible to the ordinary person, but are regarded as of divine origin or as exemplar;,', and on the basis of them the individual concerned is treated as a leader." Max Weber, The Theory of Social and of

According an

individual

Economic Organization, The Free Press,

York:

charisma is not

tr.

by A. M. Henderson and Talcott Parsons

1947),

PP*

35Cf.

characteristic of

What

is

leader

as

to

be

noted here

such but rather

(New is

that

quality by his followers. Weber pointed this out when he said: "'./hat is alone important is how the individual is actually regarded by those subject to charismatic authority, by his 'followers' or 'disciples' It is recognition on the part of those subject to authority v/hich In other words, Ibid. , p. 559* is decisive for the validity cf charisma." the primary source of charisma is not so much the leader himself as the The "mass base," to use the sociologi recognition of people around him. The masses for the process of charisma. the is cal terms, prerequisite must exist first and it is the:/ who "regard" the leader as a possessor Cf. Joseph S. Houcek, "The of "supernatural" and "superhuman" powers. of Charismatic Leadership," Internationales Jahrbuch Changing Concept For the discussion of fur Heligionssosiologie(lll) (l-Ioln, 1969), P* 92. see also Peter Berger, in of charisma the place religious phenomena, "Charisma and Religious Innovation," American Sociological Review, vol. 23, C (Dec, 1963), pp. 940-950; J. T. Marcus, "Transcendence and Charisma," Edward Shila, Western Political Quarterly, vol. 1\ (19'6-1), pp. 236-241; American and Sociological Review, vol. 50, 2 Status," "Charisma, Order, Joachim Wach, Sociology of Pleligion (Chicago: (April, 196n), pp. 199-215; of Tne University Chicago Press, 1944, 1967); 3* H* Eisenstadt, ed., Max Charisma on and Institution Building (Chicago: The University of Weber Chicago Press, i960;, etc. ascribed to him

....

a

a

a

74

stable growth of the

the appearance of the

ment,

directly

more

contributes

the Buddhist sects

doctrinal as

systematizer

Hui-wen(S

biographies

search

who

£

we

foundation.

Sui-T'ang periods

of miraculous

550)

c

movement.

this

group

come

to

As

there

is

v/as

gradually

be

regarded

Tu-shun's

light of

his

such

shape

as

the

"first

the

charismatic

life and life

a

Ideas

Biographies chman-chi, Records

;%*\,!&.f^ T.

49,

on.

of these

is

biography

of Eminent

.group

as

51,

of Mystical Monks), Ceneral Records , ?•

570c; Fc-tsv-t

'

I.

pp. T. on

of

the

5-577) ,""T

whose

is

a

people who

that

were

Tu-shun,

power,

emerged

religious organisation natural that

as

school" he should have school.

founder is

clearly

seen

in

biography.''"'

Leon

see

of

two,

30,

it

a

of the

a

Eurvitz,

Chih-i, An

Chinese Buddhist Honk

see

pp.

(Brunelles :

1962) ibid.

found in Msu-kac— s

Honks),

cit.. T.

51

,

group of

built

was

Bruges, Inprimerie Sainte-Catherine, 5. A.,

-'"CCis

founders

5CC-397),55

extraordinary

"Hua-yen

character

thought,

and

CTor the lives

develop

there had been figures

large

patriarch"

somewhat .mysterious

For his

Introduction to

such

of

the

,

understandable

only

leader

tool:

as

a

leader around whom

the

of

elements.

it

power

of the

Hui-ssu(2_$-

and

had been believed to possess

or

stage

such charismatic

were

of the T'ien-t'ai sect,

consider that

another charismatic

Most

Chih-i(*£f$

example, before

of wondrous

a.s

the

least in the first

leader with charismatic power and influence

flour,

,

full

are

'..lien in

For

at

to its

in the

religious leaders.

such

sect, but,

:n

p'p.

,

36—99.

;-chuan( H% &^f~ ^%

6 536 -6 54a;

"ma-men

,

chin

Further •--

I6;b and l£tc; Jhen-sen-nhrnn(^ \% <$ CO, p. 93hc; ro-tsr-Ii-mai-t 'rn"-nsai(^»a ,

the Buddha and Patriarchs throughout

unr'-ch i

,

on.

cit., T. C9,

pp.

CCCc-C'CJa,

History), etc.

75

of course,

Although, the

general tastes

infer how he

was

his

life

of his

pictured

story

must have been embellished to it

followers,

gives

enough

us

material

those people who made him the

by

first

fit to

patri

arch.

According county

in

generally

but

,

He

original

was

eighteen(seventeen

of

a

of

this

teacher except

meditation, traveling

From this

was

fact

also not

reported

that

a

good

and

gentle character.

a

reckoning),

contents

as

a

man

of

third and the ninth

Samantabhadra.

are

"the

items

practice

in ten

-

practice

like his It

teacher, is

practise "the Although

it

is

practice were, from the fact

items

of off erir

in the

practice. to

disciples

this

took

sleeping outdoors.

even

disciple Tu-shun,

of

he

was

Hot very much is

.

Samantabhadra(Samantabhadra-carya, ^^T" )*~^' the

he

diligently engaged

v/as

figure

name

Tu(£t )

place,

that his

scholastic

certain what

all

the

much

so

suspect

may

to

pla.ce

priest

was

Geng-chen(^% J^)

that Tu-shun himself advised his

practice of not at

we

from

of Wan-nien

His Buddhist

by Occidental

that he

native

a

surname

of

man

monastic orders under the Ch'an master

Imown about

v/as

Sian in Shensi.

since his

called Tu-shun.

At the age

Tu-shun

records,

Yung-chou, present

Fa-shun(li"l§ )

v/as

to the

of

vow

giving"

ana

of Boddhisattva and

"constantly

-V7

adapting

oneself to

concerned v/ith not

philosophy, care

some

either

fellow

•

surprisingly,

.L

•

For the

it

action taken for the

physically

^> i

beings,""

nl,

or

p.

seems

likely to have been

benefit of

annealed to the

people

Such

society.

who needed

charitable

spiritually.

Toe,.

Samantabhadra'

s

ten-fold vow,

see

above,

p.

a

48.

76

Moreover, shun had

second

a

it appears that

basis,

possessed by him.

In many

even

a

the

thousand

food

man

which

in

was

universal

Chang into

The

disciples

Heart to

upright

of the

a

in his

kind of saint-

example,

it

is

with all hinds

of

diseases,

very

good

assembly

When he

He

He

man.

said

also converted

could give to

hearty meal with the

a

to

came

cross

the Yellow-

flood let up and allowed him to

as

cross

them his

only

are

that

_-'or

his

more

;,'a. 49,

are

p.

a

few

based

title

of

'..hen Tu-shun

s

details,

illness

he

carried out

was

to

examples on

see

fact

of the

"the Venerable One was

about

to

die,

After he had

among many or

-scribed

Garma C.

not

is

these

C.

grant

the

Emperor

invited Tu-shun to his

amadhi, and finally passed

followers

292c.

that

final instructions.

engaging in

of these stories ic

honorary '

After this

grateful

so

the

Tu-shun advised him to

T'ang dynasty.

was

"( .£.c %%• ).

if

give advice regarding

to the nation.

Emperor

give

These

important

asked to

v/as

gave him the

palace and

Imperial

the

flood,

amnesty

recovered.

all

named

near

For

a

shore."'"

other

Emperor T'ai-tsung

sat

miracles.

as

people towards Tubelieved to be

powers

without any medication.

dnmb,

people who gathered

Once he

a

various

of the

described

v/as

prepared for only five hundred.

River , the

evil

he

people from far and.

those born deaf and

thoroughly

the deference

of the miraculous

cases

magician -who could perform that he could heal

that

of the he

called his

finished,

he

away.

similar stories.

irrelevant here.

Whether Chat

is

supernatural qualities to

Chang,

op.

cit.,

pp.

231-254.

77

him.

In other

qualified founder, of the

sect.

the Further

ly

classes seen

As

listed: and

Tu-shun

63

evidence, as

writings

been and

venerable

a

Insight

proved

the

not

have

authorship of the

common,"

on

The

,

been

Tranquillization

Fa-chieh-kuan-men(3|jt{

the

latter is

all

—

Hua-yen sect.

traditionally

Dharmadhatu)

to be his work

the author of

founder of the

and Hua-yen

into the

a

background it is clear

From this

Wu-chiao-chih-kuan( i£ %. $-%&<£ Si.

as

genuinely respect

was

the noble and the

of Tu-shun two works

61

appear

"grandfather,"

Tao-hsuan(s&'S ),

considered the

Doctrines),

to

as

first

Monks, Tu-shun

laymen,

to be

"regarded"

The

.

basis

also

a

former,

of textual

matter of contro

shall be discussed later. One

who

came

in the Five

has

however,

of Eminent

"monks and

the Gate of

,

correctly

so

people in those days.

the

Insight

versy,

by

Hua-yen

^l^Ut,?^

more

Biographies

of

why

or

actually

was

According to the report of

ed and followed the

he

v/ords,

of the eminent

disciples of

Tu-shun

later became the second patriarch of the

60T.

50,

p.

61T.

45,

no.

62

The text

652c

is

1867, not

"

was

school.

Chih-yen(^ ■>/;:,)» According to his

si ^-% 8%."

pp.

509-514a.

found separately in the Taisho but contained

Ch'eng-kuan and. Tsung-mi(T. 45, PP* 672a-6C4b; 6S4b-692b), and it constitutes a part of Fa-tsang's work; Hua-yen Fa-n'uT. ^5, PP* 652a-654a). ti-hs in-ch an ~( ^ jfc & % *£ >o- £ , in the

commentaries

-'Cf.

R.

of

Yuki, "Golcyo-shikan Senjutsusha

Ronkc"(An

Essay

on

the

Author of the Wu-chiao-chih-Iraan) Shukyo Eenkyu, VII, Hew Series 2 (1950), And on. cit., pp. 147ff. Yuki contends that this Takamine, pp. 73-93* .

must have been a draft of Ha-rsarig's Hua-yen Yu-hs in-f a-ch ieh-chif ? T. i 5, no. 1377, PP. 642c-650c) , Ji^tl*

tjiS& '<*'

78

biography,

64

While

boy.

Chih-yen playing

outstanding

v/as

in his

intelligence

outside he often erected

Sometimes he

gathered

his

and preached to them

if he

priest.

When

shun, having the

beared of this

were

a

little

genius,

parents to give the child to him.

shun then entrusted

Chih-yen

to his

Monastery( \

where he

studied

£9

% ),

Indian monks visited there

he

first

6n

who

was

he

wards,

also

Chih-yen' s

a

and

academic

text

studied various

are

t.

It

Chih-yen

was

Ta(ii )

at

granted

v/as

in the

*fc\%)

other texts

Chih-hsiang

Chih-yen'

under

probably

Chih-yen' of the

and Tu-

Soon after two

background,

found in

twelve, Tu-

to his house and asked

night.

is

little

a

listeners

as

extra

s

v/hich he mastered

Sanskrit,

She-lun scholar.

from this

quotations

many

him

Mahi.yanasam;traha( *i&

studied the

567-645),

disciple, day

playmates

request

and, being surprised

ordinary intelligence, taught With regard to

came

The

as

stupas with bricks and made

canopies with flowers. as

even

s

it

easily. said that

is

Fa-ch'ang( ;!•'£

,

that

because of this

writings.

fa 6

After

Vinaya, Abhidharma, fc\*7

Canbyasiddhi, Dasabhumika, Hahanirvana, under -./ho

was

Wei-shih(Yogacara)

a

Ccng-pien^'^vt

»

56S-642)

scholar.

6/ T.

50,

p.

"""For Chih-yen's biography, see Hs'u-kao-seng-chuan. op. cit., 654a, and Hua-yen-ching chuan-chj. op. cit.. T. 51, p. 164a. r

-

■"'For Fa-ch'ang's biography, T.

50,

( ^ t'It p. 31

.

pp.

,

see

Hsu-kao-seng-chuan,

op.

cit.,

540c-5"'-1b.

t6Cf.

T.

45,

Cf.

T.

50,

pai,— 68 3

)

•

?*

546b,

p.

579a-b,

T.

55,

P*

117b,

etc.

This teacher might be also Ling-pien p. 54'Ca-c. For the identification of them, see Hamata., op. cit

.

,

79

By

this

the Buddhist

this

and

self-contradicting

Be stood before the it would be the

Chih-cheng

sutras

fashion

the

from anyone.

\&i)

a

Ti-lun

After

scholar,

one

future

his

lecture

on

interpretations

Soon

after,

reading

he

began

in the

Dependent Origination

of

up

might solely rely

he

was

"six characteristics

a

to understand the

advised

in

stand

in seclusion

and wrote

it,

a

for several

commentary

on

the

he

weeks,

the

it with

on

by Euang-t

sutra.

to

After

finally was

no

'

ung( jL

"infinite

( »'|&t j|i -

the

study

Dasabhumika

This

dis-

decided to

of One Vehicle"

by a"strange monk"

expounded

then went to

Being

he

The

way.

idea of the

order to understand the meaning of the One Vehicle.

contemplation

He

heard,

written

commentary

praying

spiritual

this text.

he

Special Teaching

"( r. ^8 )

random

at

entire sutra and all available commentaries

help ,

picked

of

complexity

text out of all of

that he

canon

guide

one

the

by

the Avatamsaka-sutra.

v/as

to listen to his

the satisfied v/ith Aold-fashioned

study

and

to

one

proper

sutra chosen in this

Master

he became troubled

He v/anted to choose

scriptures.

confusing

upon. that

time, however,

meaning

chapter in

study

came

and

to under

when he

'./as

around twenty-seven years old.

According to Fa-tsang's report, Chih-yen wrote about twenty works, C

a

uo

the

senterce of which

-among these

important

twenty, about

works

T.

v/ere

51,

concise and sixteen

brief,

164a,

and T.

49,

full of

originality.

identifiable in the records,

are

being Hua-yen i-ch'eng

p.

but

p.

shih-hsuan-men( ^m-^.

1007a.

+ ^ PI

his

,

80

The Ten

Mysteries

wen-ta(

A +

$•

?«l

of the One Vehicle

%

The

,

Essential

Fifty

\69

of the

Hua-yen),

Wru-shih yao-

Questions and Answers

on

70

the

Doctrine),

Hua-yen

on

the Hsuan

Probing

71

Outline),

Doctrine in

Hua-yen k' ung-mu-chang(

Hua-yen-ching

—

Mystery)

shun

v/as

an

a

on

more

enthusiastic

and theoretician.

Ee

developed

fact,

even

his

though

among them the

and

own

in

whose

can

teachings

development

of

were

the

Tu-

leader of the

a

theory

of the

primitive form,

rightly

be

most

of the

teachings;'

the

in his

developed considered

calm thinker Tu-

as

a

followers.

In

important Hua-yen ideas, "six

characteristics," In this

writings.

transitional

important stepping-stone to

the

figure,

fuller doctrinal

Hra-yen school.

Ui-sang(

1368,

pp.

51*a-513c.

7°Ibid.,

no.

1869,

PP.

519a~5;6b.

71Ibid.,

no.

1370,

pp.

5?6c-C89b.

72T.

no.

17h-2,

pp.

15ff.

"'These

v/as

inspiration from

it down to his

no.

77

Chili-yen

sect, Chih-yen

45,

55,

that

seen

teacher's practical instructions

and handed

were

be

can

taken his basic

have

Among his many disciples,

69T.

Records

Whereas

might

an

,

refined theoretical foundation.

"classification of

Chih-yen

sou-hsuan-chi("^^ ^5-^tH

Hua-yen

the

dependent origination,

sense,

The

set

shun's teaching. On the basis he

,

72

Throughout these writings it

Hua-yen system

% jfe 31 § ^

tonics

ill

be

aiscnssed

%^ :-TS

m

,

623-702)

snssecuent

and

c.nav

Fa-tsang

81

(643-712)

the most eminent.

were

Ui-sang

went

back to his home

to establish

a

and

became the third patriarch of the school.

Fa-tsang

While he considered sense

by

Hua-yen (or

Korean

designated

v/as

many

the third

as

It

due

\/as

to

Fa-tsang's

pronunciation) school, 73

patriarch, Fa-tsang

the actual founder of the

as

of "school."

Ewa-om in Korean

country

was

school in the strict

contribution that the Hua-

a

yen school

cal

provided

was

He

system.

the

v/as

with^beautifully

greatest Hua-yen systematizer, and

given the honorary titles

"I'Iuo-i"()§

or

the

Hua-yen

,

"Hsien-shou"(*$i§

76

v/as

his

his

grandfather

family

and Russian Central

Sinkiang

Country).

of the

school is also known

What

bio.jraphy,

The 3est

—

1&~ 'His

refined doctrinal and theoreti

and

the Head of the It

is

for this

scholarly background?

came

from the

Asia,

was

Worthy)

reason

that

According

to his

country of oogdia, present

but he himself

found in Sun

such

"Hsien-shou school."

the

as

,

as

was

born and raised

in

JIao-s en ~-chuan T. 50, p. 725^-c, History of the Three kingdoms), T. 49, PP* 1C06cFor more details, see Nung-hwa Yi, Choson JhrUyo T'on^-sa( ~%W jft 1007b. ibfaOit. , General History of Buddhism in Korea), (Seoul: Po:ryunkak, 1972, reprint), vol. I, pp. 80-35, vol. Ill, pp. 119-125. The Chinese pronunciation of his name Is I-hsiang.

Cam-r:uk-yu-sa(

biography -,

®

^

|

,

is

r

.

A

7^

Concerning the friendship of these two, especially Fa-tsang's Ui-sang, see 5?m---nik-yu-sa, op. cit., T. 49, pp. 10C6c-1007a, Peter The studies on this letter are found in following works: etc. II. Lee, "Fa.-tsang and Uisang," Journal of the American Oriental Society, vol. 32 (1962), pp. 56— 59; Ryong-do Yi, Wonraun pyong yokchu Samgukyusa (Seoul, 1955) and his Huksa Taen/an (Seoul, 1957*, reprint 1972), pp. 136ab. letter to

For his

biography,

see

Ch'oi

Ch*i-won(fi *£& ),

Tan g-tea-ch

'

on-

bok-sa ko-sa-ju pon-gyonr-tai-dok Pub-janr Ewa-san'- chon( h f.% -*fe % £t£t fr*fefc**fc 3. 3fc »»%><» ), T. 50, pp. 2SCc-236b; Sun- Hao-sen--chuan. en. cit., T. 50, p. 742c-b; Fo-tsu-t ' un ~-chi , op. cit., T. 49, p. 293a, p.

' 57Cb-c; Ro-tsu-li-tai-t ung-tsai

.

op.

cit., T. 49, p. 58-4b-c, etc.

82

Ch'ang-an, teen he

the cultural center of

entered the

in vain.

lecture

T'ai-pei Mountain

In the Yun-hua on

T'ang China.

decided to become

was

he

listened to

deeply impressed

so

77

structure

doctrine

Hua-yen

he had.

teaching

the

inherited from

But he

of his master his

Throughout and

by Empress for her.

golden

Wu At

writing

life

was

one

time in

assumed that

f.

$\
the

to

699 A.D., Hall

This

is

In Suiv-kao-r en-chu.an centre.

that he

based the

as

is

Sanskrit,

scriptures

fundamentals

it

into

elaborate

well

as

upon

Chih-yen. forth

a

the

He

,

visual

aid to

Essay

essays,

on

efforts

in

sometimes asked

was

on

preaching to

famous

in

unremitting

give lectures

while

as

His written works

Fa-tsang helped

Fa-tsang

upon such

Fa-tsang put

Imperial

metaphysical argument.

that

Chih-yen' s

Chih-yen,

well versed in

Hua-yen philosophy.

on

Tse-t'ian( |'|

lion in the

(^.^\% ).^

is

Hua-yen philosophy

teachings

teaching

it

Therefore, of

seven

good teacher, but

a

and assisted in the translation of several Sanslcrit

Chinese.

of

Chih-yen' s disciple.

Other than the not clear what

in search of

Monastery, however,

the Avatamsaka-sutra and

At the age

Hua-yen

doctrine

her he used the

illustrate his the Golden Lion

commentaries,

and dictionaries

T.

50, p. 732a, it is said Hsuan-tsang's translation it doubtful because Fa-tsang was reckoning) when Hsnan-tsang died. They

op.

cit.,

translation work in

Takamine and Kamata think

only twenty-one (twenty in Western that Ra-tsang v/as two young to be admitted into the centre. It seems, however, Takamine, op. cit.. p. 210, Kamata, op. cit.. p. 150. that this argument based only upon his age is not solid. Fa-tsang also argue

assisted

I-ching in lut,T. 55, PP* 564-

his various and

3:6a,

c

translation. Cf. "I'ai-yuan shi-chiaoThe Lankavatara-sutra was translated

by Siks ananda with the assistance of Rs-tsang.

It is of course wellrevised the Tsin version of the Rvntamsak~-:-~t"a based on the Sanslcrit text brought by Yueh-chao( tf ?.!. ) (zlO A.D.), and that he assisted in the translation of the T'ang version of the sutra ]mown

that he

(695 A.D.).

83

comprise

more

the T'

are

than

hundred fascicles.

one

an-hsiian-chiC *'y j it

v/hich is his unfinished

Division of the

commentary

ally known

Teaching

as

and

disciples,

and gave the first

Japan

leading disciple

was

b.

on

f%

% fak

-

%%%

Essay

,

some

different view-points

problems

of

?-742),

,

Hua-yen

on

Ch'eng-kuan

the

the

on

Hua-yen)

Teachings).

30

went

Korean,

from those

Japan.0

673-743)*

ca.

,

in

of his

He

and. Tsung-mi 32

so

Fa-tsang's

finished the

master, especially

severely

to be

e:rpressed the

on

he

mysteries," as

commen

But he

by Fa-tsang.

"classification of teachings" and "ten

condemned by

and the Hua-

Essay

,

the Rive

on

79

°1

lecture

the Avatamsaka-sutra left unfinished

on

fy %

of the One Vehicle of

Shim-sang( %^

Hui-:,nian(-^.?j,

tary

A

important

Hsuan-Mystery)

for the

Searching

the Avatamsaka-sutra,

on

Meaning

Wu-chiao-chang(

One of his to

Record

i-ch'eng chiao-i-fen-ch'i-chang(

yen

usu

,

them the most

Among

was

considered

as

w

a

heretic

Hua-yen tradition.

in the

Hence, Ch'eng-krnn,

who

born

was

'':'T. 45,

no. 1780, pp. 663-667. For English translations, see Princeton of Chinese History Philosophy, tr. De-rk Rodde i^ung, T O ^ c de ;-. vol. II. at,, yi rel="nofollow">. 3/!1-;59; Rary, University Crass, 1553),

(Princeton:

A

Zo\ Chan, ot^_cit., '-.

",:;,

r_o.

JT. 45,

no.

re-

.'jiesis

oi

ace

at ise

of Chim-cang of y

I

~

/ ,

PP*

no

40?- 41'] 5

the

of

Chan-r,

op,

English translation Doctrines

Rive

cit,, pp.

222-23

him,

Shinsho

-

is

found in F.

II.

Cook,

An Annotated Translation

(Ph.D.

Wisconsin, 1970).

prornmeiation

Cilia),

and

/;>;,.

1866.

on

information about

Hir-'oka, "Ciragi '

i

univc:

Cnanese mora

??.

see no

is

.^hen-nsiang,

Thiamine, Kyo gal ra

ni

on.

J-au..-^^,

cit.,

tsuite"

pp.

575ff*»

(Concerning

Indo--a.ru Buaryo-aku. Kehkyu.

vol.

III.

and T.

the

no.

Teachings

(March,

2

j\~~J-'-»

"CCecause of this fact his biography is found only in Sun

~

Kao-

84

twenty-seven "orthodox"

after

years

Fa-tsang's death,

to him and thus

successor

came

somewhat

to be

considered

awlrwardly

the

as

the

as

fourth

^ patriarch of the school.

Ch'eng-lruan comprehensive He

to

as

was

cover

well versed not

was

but also

in Sanskrit

truly

encyclopedic

an

a

man

of

almost all the branches

only

in the

literature,

Chinese

it

scholar,

of eleven

or

to

so

is

cherished and

pored

Ssu-chueh-lun(

'S7

-:man( £ The

£ t 11

)

over

to his

Fa-tsang*

and

enduring,

T. 50, p. 739* ideas, see Y. Sakamoto, cit., pp. 262ff. s

eng-chuan

,

his

gj

the

epitaph,

in his

influence of these works

been decisive

arts.

Ch'eng-kuan, particularly

youth

'./ere

,

on

s

of various

Seng-chao's(<%4f

434)

d.

day.

schools He

v/as

as

a

the

age

sutras

dearly

374-414)

,

Shih-ssu-k'o- i( +

vS7

Chih-i's T'ien-t'ai-Chih

.

Wan^-chin-huan-yuan-lraanf £.:£. n$, Z^%1 )

.

the mind of this young student must have

for their ideas

?or the most op.

study

at

texts v/hich he most

Fa-chieh-Icuar.-men( A % M^ ) and

and the

classics,

engage himself In the

*Hfr). Tao-sheng's( $ $

,

so

of learning of his

said that he renounced household life

wholly

According

Tu-shun's

was

man.

and sastras.

-£t&),

knowledge

of various Buddhist

teachings

In regard to the background of Buddhist

His

great learning.

cit.,

pp.

are

repeatedly

extensive

1-297-

study Cf.

of

also

seen

in his

Hui-yuan Takamine,

and op.

~i

Ch'eng-kuan' s biography, see ~>un i .a o s e n "-chuan op. cit., Ro-tsuT. 3C, p. 737 a-c.Fd-tsu-T'ung-chi, on. cit., T. 49, P* 295b-c ' Chen-sen li-tai-t ung-tsai T. op. cit., 49, pp. 609bf , 6lcb, 634c, The most reliable document on chuan, op. cit.. T. 50, p. 1C04b-c, etc. and life academic background is found in his epitaph written by P'ei— his c Ksiu(~£<'f , 7£7-C6'C). The text from its rubbed copy nossessed by R. Yul:i is found in Kamata, op. cit., pp. 1 57and plate no. Professor 'Tor

r~

-

,

~-

.

,

•

The dates connected with his life are all variant. He was bom in 3. or even and died between 306 or in or or somewhere 760 753, 338 339 737

and 320

according

to various

documents

.

85

various

writings. In

schools

(Zen)

as

the

as

he studied under various masters

addition,

Vinaya,

the

well

as

the

it

is

said that he

tradition,

scholar, Fa-shen( -,i \\,

yen

As

Hua-yen.

inherited the

85

| %%fy). of the

The

identity of

report

monk, saying

yen

Gyonen( *£*.?£..

to

Hui-yuan

Fa-shen

-

Ch than

the academic

be,

'

-

eng-Icuan

thirty.

Among

with

a

of the

( *l)

was

Ho.

Rn-chen( % the

basis Hua-

Japanese

8^

Hua-

of

87

Hui-yuan,

If this

is

the

should be

Hua-yen

Sakamoto it

as

case,

Fa-tsang

-

wrote many essays

them his

opus

on

and

magnum

his

is

If "f»t*^

in all

commentaries, the

**

relation to

)

Commentary

on

v/hich numbers

these

schools,

more

the four

over

cf.

ibid.

,

169-131.

biography His 910.

S6Cf. 7t

on

learned

a

Ch'eng-kuan.

)un c-kao-s en ',-chuan

ch.

student

Hui-yuan.

lineage

"For the details

the

most

a

But

Hua-yen

"

v/as

Avatams aka-sutra(Hua-yen-ching-shu.

i.

),

1240-1 321

,

that Fa-shen

equates the Master En-chen seems

Sreat Master

of the Master is not certain.

Ch'an

to Sun- Kao-

Fa-shen, according a

the

from

doctrine

Hua-yen

senm-chuan, learned the Hua-yen teaching from

,

relation to the

his

regards

715-778).

,

San-lun(Madhyamika)

the

T'ien-t'ai,

from such Buddhist

of

Fa-shen,

name

was

see, also known

Ke-~on hokkai-

^^^Vl^-% ),

.

ibid.

op. .

as

p.

cit., T. 50, p. 737a, etc.

736ab,

Ch'uan T'

Fa-hsien( illl)

-jlryof f fe **%- \ \\ )

,

For

ang-wcn(/i % £. )

.

Da:

'

Lhon

muag'o

ensho

203a, and Kumolracho-hotsu -p-k.i( }ifl% ft +t A ibid. vol. Japanese translation of the former text 251c , 7, P* done by Kamata in Kama1, nor a Kyubu] lr;o ( *i%.% is fyVk) , Kihon Shiso Daikai, 15 (Tokyo: Iwanami Shoten, 1971). vol.

15,

p.

Sanamoto,

op.

cit.,

,

37

Y.

pp.

51ff*

66

89

hundred fascicles and took him

approximately

His

commentary, namely, Hua-yen-ching-sui-

sub-commentary

own

on

this

shu-yen-i-ch' ao( 3g jjr ii ?)£ 3£ 5/f jj ty) his

comprehensive and mature knowledge.

from the

It

is

before,

is

important

of the best

one

he

to note

that

for the

Ch'eng-kuan time

politically.

successive emperors.

extremely Be

'"'For

an

served

study

in his

text

of others.

influential a,s

Consequently

extensive

from the

as

on

a

commentary

of dharmadhatu

ideas

this

3^

cit.,

well

Fa-chieh-hsuan-ching( --1 %• t 4x )

spiritual benefit was

as

quoted frequently

Ch'eng-kuan wrote

for his

sources

deeply impressed by

was

it

expounded

same

Here he

of Buddhism.

Tu-shun's Fa-chieh-lroan-men entitled this

°0

to complete.

tremendous work which shows

a

literature of Confucianism and Taoism

literture of different schools

op.

also

is

four years

the

he

v/as

seen

°1 y

and at the

Raster for

granted

was

for

,

Bence he

youth.

spiritually

Imperial

As

.

on

seven

honorary titles,

many

Ch'eng-Iraan's writings,

see

Kamata,

191-220.

pp. no

^'The text is found in T. 35,

1735*

no.

the

commentary

documents

it

too1.: "fifteen years" v/hich probably includes Cf. T. preparation and collection of the materials.

the years

spent

the

that

Kew(T'ang)

Translation of the

In

It is some

on

Sutra.

it

found in T.

is

This

36,

36,

p.

is

said for

601a.

1736.

no.

Oi y

for the

The

lay

92T. pp.

cit.,

p.

text

is

in T.

45,

Buddhist officials

49, 239*

P*

335c

For his

no.

Garma C.

The

138'5. in T.

seen

C.

Chang

relation with the

Chronicle of 3uddhism in China Sharati Research

is

49,

fact that it P*

pp.

written

609c

mentions only six. Cf. T'ang Court, see Jan, A

(C31-960 A.D.) (.Cantiniketan:

publications, 1966),

-./as

75, 76, 79,

0/

Visva-

87

the best-lcnovm

Master of of the

Purity

Ch'ing-liang Kuo-shih(

the

being

Coolness).

and

school at that time

Hua-yen

Ch'eng-lcuan

ha.d

than

a

Irondred

more

than

a

thousand students

famed

reported

are

and the

as

disciples

masters

v/as

$

fcf>

actually

qualified

were

to

expound it.

of the La'./.

contribution.

It

said that

is

to transmit the lav/ and them

Among

thirty-eight

(^ ^ )

deep meaning

became considered the

latter, eventually,

popularity

to his

due

Only Seng-jui

to have attained the true

Imperial

,

influence and

grea/t number of disciples.

a

more

became

Much of the

>tj ;1f.

of

and

Tsung-mi

Ch'eng-Iman,

fifth

93

patriarch of

the

school. T

Tsung-mi (700-341)'' Even he

though also

was

man

who

was

tion and

he

revered

was

portrayed "able

respect."

'"'Cf. T.

to

as

earn

"Tsur.g-mi, pp.

the

as

a

special position in

fifth

patriarch of

the

Chinese Buddhism.

Hua-yen school,

Inheritor of the Ch'an tradition.

an

an

He

was

a

inter-religious and inter-sectarian reputa-

95

nO,

757c,

p.

'""The best study His

holds

Analysis

on

his

epitaph reprinted

in

Kamata,

on.

cit.,

Tsung-mi so far is found in Yun-hua Jan, Buddhism," T'oung Rco, LVTII, 1972,

of Ch'an

1-34.

His biography is also divided into two groups: ^Ibid. , p. 2. that -./hick described him a.s a Hua-yen ma,ster and that as a Ch'an teacher. "

As

for

the

former

741-7-'' 5a; Ro-tsu-t

group, '

un

see

--chi

.

Sun ~-kao-s en g-chuan , op.

cit., T. 49,

?•

on. cit., 293c, etc.;

T.

50,

and

pp. for the

88

He first

but to his

seventeen, v/hich these

disappointment

was

dissatisfied with the

eighteen

was

and continued to do

prepare himself for

family's expectations. Original

Eis

public

career

shorn- that he

had

study

of

answers

began studying was

twenty-

Confucianism,

in accordance v/ith his

writings, especially

Man)°u

Mature of

a

He

until he

so

For the next two years he returned to the

perhaps to

The

he

classics offered to his ultimate questions.

Buddhism when he three.

studied the Confucian classics up to the age of

a

Yu'a n- ,j en-lun (\ h\%.

the

thorough understanding

of Confucianism. At the age delivered

by

a

of

Ch'an

when he

twenty-seven,

Tao-yuan(iI '€ ),

monk,

Buddhism and renounced the

worldly

Ch'an monk

Ho-tse(fsr ;? )

(.%$$ )»

the well-lcnown

learned not

only

an

for

a

y

while.

When he invited to

life to become his

champion for

the

converted to This

disciple.

founder

whose

sect,

Shen-hui

was

Southern school of Ch'an.

a

was

This Ch'an influence his

Tsung-mi 'Wei-chung

layman's

Sutra of Perfect

96 j9s 97 relation to

cit.,

Tsung-mi

later

emerged

as

a

member in his master's

house where

he

Enlightenment).

found He

a

wa.s

The influence of this

monaster/,

copy of so

-./as

the Yuan-chueh-ching

impressed by

sutra

he

on

him

was

it

that

tears

tremendous

below note 100.

For the

controversial information about this

Tsung-mi,

pp.

on

thought.

still

flowed from his eyes.

op.

fully

'./as

sermons

Q"7

integral part of

(The

he

attended

chance

from this monk but also from this monk's master

.....

(''liiv)

to the

belonged

by

9f.

see

Jan, "Tsung-mi,

His

Analysis

monk of

ana

Ch'an

his

Buddhism,"

89

and

enduring,

efforts

in

much

so

and

preaching

Avat ams aka-sut ra

came

sutra.

The

writing

the most

it, just

on

to read and

two, he

he met

found there seemed to him

teaching

his

spent the

new

next

remained

as

a

However,

he

never

harmonise this

was

fact

is

and.

the

on

on

the

the age

it.

After

on

of

the Avatamsaka-

profound and interesting

so

corresponding

with

Ch'eng-kuan

In 812 when he

disciple.

thirty

was

thirty-

studying Hua-yen philosophy.

scholar until his

abandoned the Ch'an

practice as

death at the age of

his

theory

sixty-two.

but rather tried to

tradition,

of Ch'an with the

IIua-ysn(7&rf-*sr--&t)

of

,

unique contribution to Chinese Buddhism.

shown in his

he

Thereafter,

and This

which covered both Ch'an

literary activities,

Hua-yen.

most

famous

,

his various

important

were

Monastery)

Various

o

his

commentaries

on

over

on

as

two hundred

fascicles,''

the Yuan— chueh—chin g ,

an-tsaug.-( £ %■ f& % *f gfr

better known

Explanations

'/ere

,

The

Ch'an Trinitaka of

Ch ' an-vnian chu-ch ' uan-chi (

the

Source

its

preface

of

Ch'an),

and his

%% l\ ¥k

the Yuan- j en-lun

-■

Cf.

T.

me

text

99

'

or

which

writings,

Knei-feng Ian-jo Ch'

Kuei-fong

4(1

two years

appreciated

Among the

indefatigable

seventy-four year-old master, Ch'eng-kuan, under whom

Hua-yen

clearly

and

Ch'eng-kuan did

as

study Ch'eng-Iraan's commentary

few times he decided to become his

a

unsparing

event occurred at

important

that he started to lecture

T4

to make him devote

as

.

However, when he

so

'

50, is

chu-ch 'uan-chi

P.

742a.

lost but

tu-hsug|?fl

),

with

the

title Ch '

an

4C, no. 281 5. An annotated English translation is coming forth from Yun-hua Jan, while some excerpts from it The recent Japanese translation -./as found in his op. cit., pp. 36ff. are done by S. Kamata, Zen no Gorolru, no. 9 (Tolo-o: Chikuma Shobo, 1 971 ) , pp. -enran

1-265*"

T.

survives

90

\\ Atfr),

and the

Commentary

the Hua-yen

on

Fa-chieh-lcuan-men(

-X

If jjfc

>V**tM).101 With

Tsung-mi,

the

broken and there appeared for this break is broke out

that

formal

Dynasties(

i

K ),

as

school

a

v/as

The main external

Tsung-mi 's death,

after

Hui-ch'ang persecution

all institutional Buddhism and marked

Buddhism in China.

Hua-yen

other patriarchs.

no

four years

the so-called

of

lineage

which

in

swept

345,

reason

there

away almost

pivotal point in the history of

a

102

Furthermore,

v/hich

there

characterised

was

followed the Period of the Five as

a

time of chaotic confusion

and social disorder.

After the the

it,

dominant Buddhist

could survive such

such

externals

as

which vitiated the should be

such

as

100T. text

is

45,

was

the

and

scripture

charge

of

images,

its

that

completely

no.

1336,

found in Wm.

emphasis

that monies

v/as

In.

which

were

on

are

parasites does not

this

abolished from

Menschen

dem Kanon des

wissnrshaft, Bd. KII 101

10°

IC,

T.

45,

This

sect

no.

manual

103 on

mean

It

society. that

scholary

the Ku.a-yen

circles

^-

See also

of

ruber den

Buddhismus,"

in

German, Hans Hrsnrung des

Archiv

491-532.

1384.

For

detail,

Cf.

ibid., p. 365f.

see

labour,

(Hew

chlneslschen

(1909),

vulnerable under such

An English translation of pp. 707c-710c. de Bar;/-, ed., The Buddhist Tradition

The Modem

aus

so

productive

Library, 1969), PP* 179-196. Haas, "Tsungmi's Yuen-zan-lun, eine Abhandlung

York:

Ch'an sect.

oppression primarily because of its independence of

remembered, however,

philosophy

and the confusion v/hich followed

school in China

and because

circumstances,

the

Kui-ch'ang persecution

n.

Ch'en,

cp.

cit.,

pp.

226-283.

fur Religions-

91

Buddhism. a.

On the

great ezrtent

thought

in

on

contrary, Buddhist

general,

as

it

continued to exert

philosophy

will be

in

shown in

its

particular a

later

influence

and

chapter.

on

to

Chinese

PART HO

THE DHARMADHATU DOCTRINE IN THE HUA-YEN SCHOOL

INTRODUCTORY

In

an

of dharmadhatu to

gaining

earlier chapter

clearer

also found that

on

in the Chinese

Indian school of Buddhism

no

Hua-yen school that

and

times

called "dharmadhatu school." is

What, then,

may

going into

rightly

philosophy. the

second,

even

third

a

did not

to

definition,

a

See above

"law"

were

Introduction,

v/as

some-

Hua-yen school?

doctrine, however,

of the school,

and

one

Hua-yen

Chih-yen,

concerned with this cardinal

compound or

was

most

was

that the school

records, it

v/ho first tried to define this term.

do with "self -nature,"

later, it

clear-cut definition of "dharmadhatu"

know from the extant

the dharma, in the

was

the doctrine

the term dharmadhatu in

by

patriarch

give

though their whole essays

patriarch,

so

it

India,

-)

is meant

the first

try

we

much

so

discussion of the dharmadhatu

Tu-shun,

as

In addition

developed

the dharmadhatu doctrine in the

ask here what

As far

how the idea

see

the dharmadhatu doctrine

systematically developed, _

ever

As will be clear

scale.

fully

Before

made to

of the dharmadhatu idea in

picture

full-fledged, systematic

a

was

understood in Indian Buddhist literature.

wa,s

some

brief effort

a

6,

93

Fa-tsang,

According

v/ord dharmadhatu has

"regulation"

p.

was

and the

note 12.

like;

concept. the

to his

something to whereas dhatu

94

means

nature

cause,

it goes

as

or

essence,

and differentiations.

In his

own

words,

follows: Fa (dharma)

has three meanings: 1) that v/hich upholds self-nature, 2) the law or regulation, and 3) the meanings corresponding [to these twoj; chi eh( dhatu) has also three meanings: 1) the cause by v/hich the holy way comes into existence, 2) the nature Tor essence] upon which all

dharmas are dependent, and 3) the differen tiation by which all the characteristcs appear

ing out

Fa-tsang

in

dependent origination confusing each other. 2

here does not give any indication which meaning

and which of lesser importance. of the

He does not

compound word dharmadhatu.

All that

and the manifestations particularized

principle

of "dependent

his

is

give

seen

the

in his

primary

meanings definition

writings of Ch'eng-kuan,

more

T.

differentiated in accordance with

of definition of dharmadhatu is found

type

the fourth

straightforward definition

^'an-hsuan-chi,

or

essence

origination"(pratityasamutpada).

A clearer but similar in the

even

are

"dharmadhatu" has something to do with both the underlying

is that

the

possible with

are

35,

P*

reads:

patriarch of the school.

But

"The deep dharmadhatu is the

440b, 11. 9ff.

"Uj& & -JM$6+t =

&**j't.& =$tf.& &.t..7§*|y -&©jfe#*vi!«:... -^nj^.-ita%-st^'*+*^s&#f& "^£&fc.*8 *!&*£.." The meaning of "W&" is not clear to me. =

5Cf.

Ta Hua-yen-ching liao-ts'e(*f &W %%% ), T. 36, p. 707c "What is meant by the dharmadhatu( fa-chieh) ? Fa( dharma)

Here it is said:

rule and its observance? Chieh( dhatu) means two things: 1) from the standpoint of the phenomenal world it means differentiation, for it particularizes according to particular phenomena, and 2) from the stand

means

point of

the noumenal world it of all dharmas is inmutable."( fi) $i fill * M «t * *+» & fc? n.

means

nature

'>i$ tfc 'AH

...

?>

or

essence,

for the

essence

;ifc*A*$/&.flli #**=&• -
.

95

substance of Mind of all the Buddhas and sentient

beings."4

When

Emperor

Hsien-tsung('| $ )

of the

he also answered:

"The dharmadhatu is the substance of the nature of all

sentient

beings.

the fifth

myriad things

further said that "all the

lands, 7

-

dharmadhatu."' men,

P'ei

ytian-p

'

P*

672a.

"...

T.

Fa-chieh-hsuan-ching.

in-shu .

Hsu Tsang-ching

commentary one

the

essence

684c.

«

Tsung-mi

beings, body and mind,

and function of this

Tsung-mi 's commentary

on

Fa-chieh-kuan-

Tsung-mi saying

49,

p.

381a, 11. 6f.

T. 45, pp.

that "dharmadhatu

"»t$fc

fcti'l't^-*

"

672c-673&.

(Supplementary

Hua-yen-ching hsingTripitaka in Chine3~e) (Taiwan, 249b, c9 etc. (Hereafter

Hua-yen-fa-chieh-kuan-men, T. 45,

p.

Fa-ch i eh-kuan-

j9f*i#fc iW&tL iC'<$<*."

Zokuzokyo)

7Ibid.,

on

true dharmadhatu is that

all the sentient

vol. 7, P* reprint 1967 from Man.ji Hsu Tsang-ching will be referred to as ETC.)

Chu

is the dharmadhatu?"

is the One-Mind."

said that he had heard

^Fo-tsu-Vung-chi, Cf. also

are

In his preface to

45,

"the

and this

Buddhas,

all of these

Hsiu(^U40

T.

him, "What

in his

patriarch,

Ch'eng-kuan' s definition:

which includes the

and Buddha

asked

"^

Tsung-mi, men, borrowed

T'ang dynasty

p.

684b,

11. 24f.

"*Hi

~*r&4*-*>£*frcWJi--8;**-''t%. <%&.»

also careful to define the dharmadhatu in contrast with the Tsung-mi tathagatagarbha by saying: "The nature of dharmadhatu and the tathagatagarbha The difference is two are identical in essence but different in meaning. was

fold: 1) in terms of sentient beings it is called the tathagatagarbha ; This while in terms of non-sentient beings, the nature of dharmadhatu, " and the " dh arma-natur e " as is the difference between the "buddha-natur e If the term explained in the Chih-lun( Maha-pra ,j naparami t a-s as tra ) ;

2j

dharmadhatu is used, it refers to [.the state in which] sentient beings and non-sentient beings are interpenetrating and mind and mind-object are undifferentiated; if the term tathagatagarbha is used, it refers only to the pure original Source and the substance of mind of all the Buddhas and

96

is the true substance of the

the

myriad practices,

myriad phenomena, the original

and the

'fruit-ocean'

He himself added that it is "the original of all sentient These

dharmadhatu that their

some

it is noted that

definitions,

in the

examples of the definitions concerning the

be found in the works of the

can

etymological

sense

philosophical tradition.

term

(|*)),

even

"nature"

or

as

interpreted

as

the sentient

liao-shu^chu(

did not understand "dharmadhatu"

translation, "fa-chieh." They

Buddhist,

more

It is because of this that in

"essence"OK), "substance"^),

the

and the like.

underlying reality

spite of such

world of

"

One-Mind "(

The dharma.dhatu, or

tried

specifically, Hua-yen,

law,"

having notably flexible connotations such

source"(^"y?p. ),

"original

In

Hua-yen patriarchs.

one-sided, Chinese word, "fa-chieh," "the

understood

was

they

of the Chinese

to define the term in the frame of

simple,

of bodies and minds

"°

beings. are

of

myriad virtues."

of the

essence

source

-ic

as

a

the

"cause"

),

in this case,

was

principle from which all

Ta-fang-kuang-yuan-chueh-hsiu-to-lo liao-i-ching£frfrlH»»$t%3& &. *& ih.W ) , T 59 , p 555c , 11. 22-26.

beings.

.

flH-*si+j z.% sft-sjf *t* ft'i W *^H

.

*&** <*f wt a«i ts tti**»* &. i\-m $ ?% «£. Ta-chih-tu-lun( %*&&*&). T. 25, no. 1509, >«■

■«

••

"Chih-lun" here refers to the For ascribed to Nagarjuna and tr. by Kumarajiva in a hundred fascicles. as Presented in detail, see K. Verkata Ramanan, Nagarjuna' s Philosophy the Maha-Pra jnaparamita-Sas tra (Rutland, Vermont and Tokyo: Charles E. Tutle Co. Inc. 1966), and a French translation done by E. Lamotte, Le Traite de la Grande Vertu de Sagesse de Nagarjuna, 3 vols. (Louvain: -

Bureaux du 8 "

Museon, 1944, 1949,

&I970).

Chu Hua-yen fa-chieh-kuan-men,

it % % % I *
9Ibid.,

p.

683b,

1. 4.

op.

cit., p. 683c, 11. 5f»

" ■

"

-^**»^i^4

•"

97

particular phenomena "dharmadhatu" cause

of all

to

seems

case,

mean

things," "the

On the other

dharmadhatu" (

manifested

are

-

\Sk-A%)

"dharmadhatu"

which embraces the

it

to indicate

totality

of

"the

totality"

Hua-yen philosophy

as

will be

the Ultimate

it

and

fully

properly

be dealt with

They

not

were

interested in

all,"

the

Reality,

Their interest

Essence,

was

was

the

Totality,

dharmadhatu,

meant the "infinite

and this was,

"dependent origination

of

a

or

in the

theory

the All-

not In the dharmadhatu per se, various

but,

aspects and their

the main focus of their discourses.

they

them

not the main business of the

later, in its function— its

was

merely by find

Whether it be called the

how it functions

in the

of

formulating

Rather than discussing what it

),

might be called

that the dharmadhatu doctrine in

interrelationships.

"function" ( f)

In this

like the Universe

All-embracing'," "the ground

the definition of the term

seen

things."

Consequently,

regarding the conceptual nature of dharmadhatu.

Hua-yen school.

of

true

one

it, for Hua-yen philosophers did not occupy

selves with definition.

embracing,

"the

primarily something

things.

noted, however,

cannot

definitions of

Absolute,

as

itself.

It should be

ing

myriad

dharmas," "the

and the like.

things,"

also described

v/as

"the realm of all dharmas," "the or

of all

v/hich "includes the

seems

In this sense,

trans formed.

first "the element of all essence

hand,

or

is, penetrating into By

the term

interrelationship" of

all dharmas

Hua-yen technical terms,

the

dharmadhatu'j(dharmadhatu-pratityasamutapada).

"Pratityasamutpada" can also be translated _as "dependent co~arising," "dependent co-origination," "interdependent origination," etc. Throughout this study "dependent origination" is used for pratityasamutpada ' or, in Chinese, yban-ch i ( £fc fci- ) .

98

Historically speaking,

it

Tu-shun who for the first time

was

associated the doctrine of dharmadhatu with dependent origination.

In

the summary remark of the second section of his Fa-chi eh-kuan-men t he said that all the ten items of truth concerning the dharmadhatu in the

section were, in

tion"(ft|4j-).

fact, grounded

This

means

on

that to

the principle of

the truth of dharmadhatu is to

see

discern the truth of dependent origination;

dependent origination,

in this case,

dharmadhatu" ( -A %

.

particularly

and

\-h ^Jr )

doctrine in the

concerning regarded

as

a

)

Hua-yen tradition

in the

particular type

of

being applied

to the

653c,

1. 12.

In the Hua-yen

was

of

as

being applied

At the

same

time, to

is also "the dharmadhatu of

dependent origination.

T. 45, P.

particular truth of

dependent origination

to the dharmadhatu.

dependent originat ion" ($%•%}• >i^ in terms of

"the

is

put it otherwise, the dharmadhatu here

only

this

for it is considered here

exclusively

"dep.endent origina-

12

sense

In

that its truth is

short,

grasped

the dharmadhatu

from the outset the doctrine

dependent^ origination theory

which

was

interrelationship of the various components

Vu-chiao-chih-kuanf^^ &■&£ £ %£. )

been ascribed to Tu-shun until Yuki

which had

that it should

argued traditionally Fa-tsang's work, dharmadhatu-pratityasamutpada( *i% £&H ) and pratltyasamutpada~dharmadhatu( Sfc M 5A3r ) are used as interchangeble. Cf. T. 45, Here appear the phrases: "entering the great prat Ityas amut padap. 512b. dharmadhatu"( h% 5fr&- >^ ), (line 15), and "entering the dharmadhatupratityasamutpada" ( N*t#*i&*]r ), (lines 18 and 21 ). It is also said: "If

be

there is

an

as rupa, etc. are " 11: it is dharmadhatu-prat Ityasamutpada . ( 1

intuition into the fact that dharmas such

dependently originating, %7% & 1 £*£■&•• *i <&yUt7%n%H.$i>) and "nature and characteristics are interfused and completely reduced into one moment. This is the reason why seeing dharmas £as they are1] is entering the great prat Ityas amut pad adharmadh!tu7"Ill. 20f.: 'M*9*@ *fW£ «- FIK ft>* l*-t*P A* &*& 5t^-^* ■" .

99

and in,

of,

The

^

the dharmadhatu.

attempt to understand

the dharmadhatu in terms of its various

aspects and their interrelationship rather than in terms of its essence,

reality,

or

"the

of

entity

meaning

dent origination a

matter of

fact,

was

more

explicitly expressed by Chih-yen

when he

of the dharmadhatu v/hich is the self-essence of the of the

Ekayana"(0ne Vehicle,

it

apparently Chih-yen

was

i.e., the

such

v/as

an

in the

important truth to

I-ch 'eng shih-hsuan-men,

case

of

to

according

which seemed to him to be the In the

Hua-yen

who used the term

Fa-tsang

such

for the first time.

of the Avatamsaka-sutra

a

tendency

v/as

forth when he stated that "the central theme [of the dharmadhatu of truth-real ity( satyata,

origination as

of

cause

and eff ect(hetu-phala)

"

well.

obviously

Avatainsakal

which is the

16

as

truth,

set

is the

dependent

And he further elaborated

.

follows:

'Tor idea

through

a

discussion

Buddhist

14Hua-yen

on

the

history,

see

cit., 1

But he did not pp,

Pt.

Three, ch. I. 45,

p.

51 4a.

"-^^H&^&^V

Hui-yuan(-^-il (334-416) of the

the first who used this term is

who is different from the

Mountain.

development of the dependent origination

I-ch 'eng shih-hsuan-men, T.

^Historically 592), op.

bhutakoti)

most

15

Hua-yen

to elucidate this

was

As

"dependent

him that the aim of his

him,

purport

sense

depen

Hua-yen).

-

origination of dharmadhatu" And this

spoke

use

man

of the

same

this in the way

name

Chih-yen did.

,

Cf

.

523Lu

Kamata,

538f.

Van-hsuan-chi.

"

i3 35, p. 120a, 1. 23, and HTC, 4, p. 45b. " 's Cf. statement: **$*$&*, Hd& Chih-yen ntA~%-*^-" \$f %H&l See Kawada, "Dharmadhatu," op. cit., p. 855(22). in T. 35, P* 14c, 1. 5. "

T.

100

The

dependent origination of cause and effect surely has no self-nature, and because of its having no self-nature it is the dharmadhatu of truth-reality. The truth-reality of dharmadhatu surely has no fixed nature [of its own} , and because of its having no fixed nature it establishes the dependent origination of cause

and effect

two but tion and

clearly

of dharmadhatu

of

other than the truth of

none

repeatedly expressed

To take

a

few

examples,

Hua-yen philosophy

the ten in the article.

13

yen

(

Fa-tsang

systematic explanations

on

)

the Golden Lion,

was

In the conclusion of his

was

-t 3.

changed by

&$3-),

\ ?1)

f

him

as

Moreover,

or

the first item among

Hua-yen-ching

"ten

19

e? $ ® f n« & la*!*

-

-* 5

chi-kuei

Furthermore,

the

mysterious gates" formulated by Chih-

"the ten-fold

the theoretical

mysterious dependent origination" ground for it

was

to him "the sis:

meanings of dependent origination in the causal aspect" ( $&.& "the mutual reliance in

"the

expounded about the dharmadhatu therein

"one great principle of dependent origination."

mysteries"(

too the truth

when he summarized the fundamental

in the Essay

he also said that all the truth he

title "ten

not

dependent origination.

in his

origination" ( eft &M;

elucidation of dependent

was

are

from this account is that for

This basic premise is

teachings

these two

truth of non-obstruc

and this is the central

sovereignty,

seen

was

of dharmadhatu.

same

'

theme. What is

Therefore,

„

and the

one

1§f\?s$\ )

and

dependent origination" ( H<&- ;£§&).

*«.

-

7*

m_^ ,i fi >* & t ."

18

T* 45, P» 663c. In the Hua-yen-ching i-hai-pai-men, the discourse Cf. T. 45, p. 627b. of this topic comes first out of a hundred.

19T.

45,

P*

569c,

1. 8.

"*&£-* &H-A."

101

Such

an

attitude

Ch'eng-kuan pointed when he said!

was

accepted by Ch'eng-kuan

out the relational

the

theme....

dependent origination

(£

)

l$

This 20

can

light

it is

and effect of the

great function

no

The

wonder that there

(£i?> )

or

found

are

"function"(

just

Hua-yen philosophy

is,

as

will be seen,

of dharmadhatu, shih

or

the

noumenon

a

was

of

ty

)

of

The

and

p.

phenomena,

687b,

For example,

29; 597a, 1. 6?

In this

the terms

so

frequently

in

Hua-yen writings. is, likewise,

a

"power

specific

dependent origination,

2* J

The

in this

of the components

Hua-yen philosophical discussions,

"interrelationship"

Hua-yen-ching liao-ts'e, HTC, 4,

45,

function"(-¥^if> ) 21

"interrelationship"

For

components being most frequently represented by li and

22

23

its central

as

"great function"

of these two: relation

shih, which they called

20

21T.

vividly

great function

this

between li and shih and that between shih and

The

more

substantiality.

of dharmadhatu

theory

centered around the

therefore, ship

is called the

also called the "wondrous

was

type of dependent origination theory. case,

truth-reality

not be dealt with in the aspect of

and function"

aspect

dharmadhatu, not any static substantial entity itself.

this

which

cause

The important truth for him too

of the

Tsung-mi

functional

Tsung-mi.

"this sutra takes the inconceivable dependent origination

of dharmadhatu.

essence."

or

and

627a,

p. 445b.

"

j*.

%\

;y,

si^J^Sj.

1. 7.

T. 45, PP« 503b, 1. 10; 5^4b, 1. 29; 515c, 1. 28; 631bc; 665a, 1. 10; etc.

see

1.

For the meaning of the terms li and

shih,

see

below pp.

114ff.

102

"dharmadhatu of non-obstruction of li

and

shih"(li-shlh wu-ai, $f%*%gt )

and "dharmadhatu of non-obstruction of shih and

%$&$*-),

respectively

Our

Hua~yen

should be directed to the

relationship

it within their In

in.

own

doctrine of dharmadhatu,

questions such

understood the "infinite this

as

interrelationship"

how the of

things, how they expressed

religio-philosophical terms, and

as

on

an

examination of the

presented

in the

argued

1)

by Tu-shun, 2) formulated by Chih-yen,

4)

here will be

they systematized

that the doctrine

elucidated

can

by Ch'eng-kuan

by

and

and

development of the

large

on

be said to have been

5) systematized

Tsung-mi.

mainly descriptive and analytical

philosophico-religious meaning

part(Part Two),

writings of the Hua-yen patriarchs.

It will be

tsang, and

how

context.

attention will be focused

founded

therefore,

Hua-yen philosophers

pursuing these questions throughout the present

dharmadhatu doctrine

wu-ai,

.

of the

study

shih"(shih-shih

by Fa-

The examination

the basis of the texts. The

of the dharmadhatu doctrine and its histori

cal context in Chinese thought v/ill be discussed separately in Part Three.

I.

THE FOUNDATION OF THE DHARMADHATU DOCTRINE LAID BY TU-SHUN

The foundation of the dharmadhatu doctrine in the Hua-yen school

MP1

»

v/as

the Gate of

to Tu-shun.

view

definitively

was

1

The

laid in

Insight

short

a

into the

importance

treatise, Fa-chieh-kuan-men ( A %

Dharmadhatu)

of this little

,

which has been ascribed

religious tract cannot

be

Tu-shun's authorship had been accepted until this traditional questioned in recent times. K. Sakaino, for the first time,

argued that

the real author of the Fa-chi eh-kuan-men

559-639) instead of Tu-shun. ship of the Fa-chi eh-kuan-men .

(.For see

the references

was

Chih-cheng(£|

£.

,

concerning the author

those in the section

on

Tu-shun's

foundership, Ft,One,ch. Ill .J D. Tokiwa supported the traditional position of Tu-shun's authorship, which was again challenged by St Suzuki who thought that the text was originally part of Fa-tsang's Hua-yen f a-p ' u-t ' i-hs inchang( Hffi^ %. 1&. c ^ , The Awakening of the Bodhicitta). being extracted by Tsung-mi. R. Yuki recently substantiated the traditional opinion on This last theory of Yuki was accepted by many as historical grounds. See K. Kimura, "Who was the Author of Fa-chieh-kuan-men" (in definitive. Japanese), Shukyo Kenkyu, 41-195 (June, 1968), pp. 50ff. But K. Kimura has raised further questions arguing that the text was taken out of Fatsang's above-mentioned work by someone he declined to specify. Ibid.. Yuki, in answering Kimura, has made pp. 47-74, especially pp. 6O-64. several points in favour of the authorship of Tu-shun in his recent article, "Kegon no Shoso Tojin to Hokkai Kanmon no Chosha tono Mondai" (The Question of the Founder of the Hua-yen school, Tu-shun and of the Author of the Fa-chieh-kuan-men) Indogaku Bukkyogaku Kenkyu, XVIII, 2 (1969), PP* 32-38. Unless we have more substantial evidence against the traditional position, This view was shared by it would, seem hasty to completely discard it. H. Ui, Bukkyo Shiso Kenkyu (A Study of Buddhist Thought) (Tokyo: Iwanami Shoten, 1940,1966), p. 287. In addition, it is quite difficult to believe that Ch'eng-kuan or Tsung-mi deliberately excerpted a part of Fa-tsang's work and ascribed it to Tu-shun, or otherwise that they were deceived so completely as to write their own commentaries in the belief that it was In short, on the basis See T. 45, p. 672a, and p. 684c Tu-shun's work. of both external and internal evidence such as given in Yuki's argument, it is not unreasonable to accept Tu-shun's authorship of the Fa-chieh-kuanmen. Moreover, since we are dealing with the text rather than the author, the question of authorship itself is not of crucial importance to this study. >

,

103

104

over-emphasized, for later its

development

Hua-yen

as

Gyonen(?|&&

work has been the

Hua-yen philosophy

was

and

teachings,

germinal work.

so

sutra,

reason

important work?

indicates, as

could not

it is

a

the most

comprehensive

century Japan, rightly pointed

As will be clear

later,

the idea of li and

interpenetration,

the classification

all found in their primitive forms in this

As

the Fa-chi eh-kuan-men has been considered its

is such

as

full title Hua-yen Fa-chieh-kuan-men

work based upon the Avatamsaka-sutra .

has been seen, even

controversy concerning

some

1240-1321),

,

the

3

What is the an

are

inspiration throughout

"fundamental text" upon which all subsequent

based.

on

of

There is

their mutual identification and

shih,

such

source

scholar and monk of thirteenth

out, this

of

a

of this doctrine.

but

authorship,

it has been

a

The Avatamsaka-

voluminous text that average

get through it, and if they did,

and diffuse nature would hinder their

its

highly

understanding

people

discursive

of its message.

The

Cf. a similar statement made by Garma C. C. Chang: "The most original and important piece of work in the literature of Hwa YenlHua-yen] Philosophy is no doubt Tu Shun's Fa Chi eh Kuan, On the Meditation of The germinal thoughts and characteristic approach of Hwa Yen Dharmadhatu. are clearly visible in this essay. The four famous masters sub Philosophy

sequent to Tu Shun... all gained their inspiration from this essay and wrote their works following the principle and arguments laid down therein." Op. cit., p. 207.

Hokkai~gikyo(;i%-& £% ),

Dai. Ninon

Bukkyo Zensho Kegon Shobushu

more easily accessible text is found in Kamakura Nihon Shiso Daikai, No. 15 (Tokyo: Iwanami Shoten, Japanese translation by S. Kamata, p. 292.

A

Kubukkyo(-i$&'B

1971),

P*

<»$%.

)

424 J its

4Cf. T. 45, p. 672a, 11. 24f. Here Ch'eng-kuan says that the Avatamsaka-sutra is the "sutra depended upon"(far4;fc-z,$i) and the Fa-chiehkuan-men the

"insight

which

depends"

on

It

(%¥fc^i$l)

.

105

Fa-chi eh-kuan-men It

was

a

wa3

an

to grasp the

attempt

systematic rearrangement

ed in the sutra.

Its

of the

This idea is

preface

to

he

thought

the sutra

tried to lead

on

attempting

was

explicitly expressed by P'ei

Tsung-mi 's commentary

this

huge text.

subject-matter loosely

author, having fully understood

contents and intents of the Avatamsaka,

goal toward which

gist of

digested the

and

people to

express

to the

same

guide them.

Hsiu when he wrote in his

the Fa-chieh-kuan-men

as

follows:

Although this sutra {-the Avatamsaka-sutral is circulating in the world, few can fully understand it. The Monk Tu-shun lamented: "Great indeed is the sutra of dharmadhatu. Unless

one

has advanced to the [ bodhisattva* can he understand its words and

s]

stages, how see

its truth?

I will establish

a

gate to

it and let it be shown." Hence he wrote the Fa-chi eh-kuan [-men! in which he established the three-fold gate... thereafter that they may enter into the dharmadhatu of the Avatamsaka C-sutra] 5 .

The

by

same

idea is

Ui-ch'on(|^7;

seen

,

even

more

1009-1101),

a

literature

knowledge of Buddhist

clearly and concisely

in

a

statement made

Korean prince and monk who had

a

thorough

through his extensive collection.

he introduced the Fa-chieh-kuan-men in his

catalogue,

When

he said:

Hence in summing up the Avatams aka-sutra , he C Tu-shun} wrote the Fa-chieh-kuanL-menl . in which the entire purport is embraced in The text, though not terms of three gates. more

than

the true

a

few pages, completely provides the whole sutra. «6

meaning of

Ji£. 45,

P*

Wii,

2, 8, 5,

683b,

11.

P*

18ff.

124a.

"&>l.*Hfm**flfc*>SSfiii *ii-i §?+»*»

n

&i!>&&%t&W\i%n.t&&k*\faz?^

106

Prior to the Fa-chieh-kuan-men , studies of the Avatamsaka-sutra . circles of the Ti-lun school.

of course,

especially,

as

there had been many

mentioned

Most of these studies were,

word-for-word explanations of the sentences of the sutra. kuan-men is with

a

completely

verbatim

on

"gateway" (men, fn.

or

Avatams aka-sutra.

It reveals the focal

to attain the

the sutra describes

As

a

goal

matter of

newly developing emerged

a

a

such

an

to

try

to the very

point of the as

to grasp the

In the

in the

history

marked the stage of the so-called

of the

bulky

sutra and shows how

sutras

Sui-T'ang period

was

a

there

meaning of the somewhat abstruse

insight(kuan,^).

epoch-making significance

essence

an

ultimate.

given canonical work by reorganizing

into several items of

nothing to do

approach to particular

method at that time.

tendency

teachings of

fact,

)

The Fa-chieh-

It is rather

the text of the sutra.

overarching "gate"

however,

7

different from them in that it has

commentary

in the

before,

This

or

tendency

rebuilding had

them

actually

an

of Chinese Buddhism because it

"independent growth" of Buddhism

on

Chinese soil. The Fa-chieh-kuan-men

itself, however,

is

the most

outstanding

Hui-yuan' s(% ;& ) Shihti-ching-lun-i-chi( -t-ttg-H PA ) Hua-yen~ching-shu( f.^"H 3&J which are^ ifyftiM-) and Ling-pien's(|t See Yung-t'ung T'ang(r& »fl*tf), volumes. hundred in one said to have been fo-chiao shih( Han Wei liang-chin nan-pei-ch'ao ',% %%■ yk% Si *t $% <%*& 1Q , 2 vols. (Shanghai: 1938, reprint Taipei? 1968), p. 546. 'For example,

a

truly

see

This tendency and its historical significance in making Buddhism was Chinese religion discussed in Part One, ch. Ill, A.

107

example of this tendency.' Avat ams aka-sut ra of the Chinese

.

this first

Moreover,

together with

the sutra

itself, enabled

Hua-yen (Avatamsaka) school,

for the foundation of

resystematization

and

provided

Hua-yen philosophy, especially

of the

the emergence the cornerstone

regards the

as

doctrine of dharmadhatu. In view of these historical that the Fa-chi eh-kuan-men is well from which

our

study

can

be measured and understood.

this

study,

a

more

it becomes clear

considerations,

qualified

subsequent developments

to

serve

as

a

base

point in

of the dharmadhatu doctrine

If the work is to be thus fundamental to

extensive examination and

analysis

of it may be called

for. Let

us

now

see

what the Fa-chieh-kuan-men says about the dharmadhatu.

What should be noted first is that it what the dharmadhatu is in itself.

never

touches

Instead of

exposition of the concept of dharmadhatu, it

that the dharmadhatu is not

reality to

a

thing

the

question

indulging in

tries to lead

into the dharmadhatu for themselves.

"insight"

on

to be talked

a

as

to

scholastic

people

to have

Its principal attitude is

about,

but

a

truth and

be meditated upon and "entered" into.

This attitude is

"Fa-chieh" is

a

clearly

seen

even

translation of dharmadhatu;

in its title Fa-chieh-kuan-men.

and "kuan"

means

originally

Yuki, "Zui-to no Chugoku-teki Shin-bukkyo no Ichirie Kegon Hokkai Kanmon ni tsuite" (Concerning the Hua-yen. Fa-chiehkuan-men as an Example of the Systematization of New Chinese Buddhism in the Sui-T'ang Period." op. cit., pp. 276-281. Cf. R.

toshite

no

10

See above Pt. I. ch. III.

108

"to behold," "to gaze," "to see," "to observe" and Buddhism kuan carries

Sanskrit word vipasyana, which

basically

observation," discerning," "vision," mystical contemplation,

entering

for it is

means

13 '

What the title

other than the

none

But in Chinese

on.

a

"correct

and the like.

undistorted intuitive

into the truth.

the dharmadhatu is

11

special meaning,

a

so

translation of the

insight," "clear

12

Furthermore,

seeing, and

even

it is

mentally

indicates, therefore,

is that

object of such spiritual insight

and observation. In what way,

precisely,

ask

insight" (

-^ fi)

the

=

then,

people to

does the Fa-chieh-kuan-men see,

see,

the dharmadhatu?

into the dharmadhatu.

or

more

It recommends "three-fold

This is,

according

to the

text,

into:

insight

the True

A.

Emptiness,

( &. ''Hi ) B,

the non-obstruction of li and shih, and

C.

the

A

all-pervading and all-embracing f shih].

A

*

usually associated with chin (at , samatha) v/hich means "stopping, tranquillization, cessation, etc." of one's physical and The doctrine of chih-kuan was especially emphasized mental disturbance. in China. Cf. Chih-i's Mo-ho Chih-kuan. T. 46, T'ien-t'ai school the by T. Hsiao and Chih-kuan, 46, pp. 462-73. pp. 1-140, This kuan is

12

especially

in

Shan-tao,

see

Julian F.

the Meditative Vision of Buddha no.

2,

For the meaning of kuan, Pas, "Shan-tao's Interpretation of Amitayus," History of Religion, vol.- 14,

Cf. Edgerton, op. cit., p. 491*

(November, 1974),

1*Cf. 14Cf.

Soothill,

pp.

96-116,

op.

cit., p. 489a.

esp,

pp.

101f.

Here he said that Kamata in Kegon Shiso, op. cit., p. 421. the when the kuan-fa(M"A ) is mentioned in Hua-yen fa actually means

dhaj^nadhatu

•

109

From this it is observed that to have to the Fa-chieh-kuan-men ,

according meditative

observation,

into the dharmadhatu.

insight

is to see,

in

a

spiritual

the dharmadhatu in terms of the

of its components, which, as

an

"dependent origination

later in the

vision

or

"interrelationship"

Hua-yen tradition,

was

designated

of dharmadhatu."

In each of these three sections there follow ten items, thus

forming thirty altogether. terms of

The dharmadhatu,

thirty different ways.

accepted at its face value. school

itself,

as

perfect

a

and

this number. number ten

In

catagorization it is

Hua-yen writings

symbolizes "inexhausibility"

"perfect

number " ()|)

must be understood to have

numerical

a

considered

was

is

in

seen

tfc).

by the Hua-yen

number which embraces

auspicious

a

it is the

words,

But the number "ten" should not be

This number

and thus almost every

in other

or

"

in

classification adopted

repeatedly or

everything

mentioned that the

infinity" (,T.^

,

??. % )

because

jr

Therefore ,

the "ten"

symbolic and didactic

in this scheme

value rather than

a

reality. The first section in this insight,

namely, insight into "True —

Emptiness," and

deals with the two

emptiness,"

and their

aspects of the dharmadhatu, i.e., "form

interrelationship.

This is in fact

IK

a

16

schematized

,.

'Cf. for example, Chih-yen* s Hua-yen i-ch' eng shih-hsuan-men, T. 45, p. 515c, 1. 25; Fa-tsang's Wu-chiao-chang, T. 45, pp. 503b, 1. 2, 505a, 1. 12, 507a, 1. 12, etc. 16

Form

or

matter( £.

,

rupa)

here is used

as

representative of all

phenomenal things, jixst as used in the Vajracchedika-prajnaparajaita. (Diamond sutra). It is used as representative of all phenomenal things Cf. T. 45, p. 652b. beca,use it is the first of five skandhas. "-jiuli

110

re-presentation of the truth of emptiness (sunyata) proclaimed by the

prajnaparamita(perfection is

however,

form(rupa). are

that

these two is

wisdom)

scriptures.

*

The

only difference,

emptiness here is dealt with exclusively

In other

juxtaposed

of

and

here in this

words,

in relation to

section, emptiness and

form

throughout the section the mutual "relationship" of

highlighted

for

contemplative observation.

This section is subdivided into four, and the first two subdivi sions

are

divided again into

thus

four,

making

up ten

altogether.

They

follows s

are

as

A.

The

insight

1)

Form is merged into

(l)

into the True

Form is not

( I

*

8p '£

-*

Emptiness:

Emptiness.

emptiness,

«f * *<

(2)

same

as

above.

(3)

same

as

above.

(4)

Form is Emptiness.

because it is

Emptiness.

)

(tep^'t) 2)

is understood

Emptiness

as

form.

(stfj '*
1^Cf.

Tsung-mi* s

view

on

this

point

in T.

45,

p.

687a,

11, 17ff.

18

Fa-tsang* s Hua-yen fa-p'u-t'i1878 will be used for reference. Because there is

Hereafter the text included in

hsin-chang, T. 45, no

no.

interference from commentaries the text is convenient for through read The texts included in Ch'eng-kuan* s and Tsung-mi'

ing and quick reference. commentaries

are

mixed with

commentary, and

thus it is difficult to have

at the text. For a translation of the text, see Garma C, C. cit.. pp. 205ff., which I have consulted but not depended upon because of its highly questionable free translation.

quick glance

Chang,

op.

a

i

111

(1)

Emptiness

(***?&

is not

form, because Emptiness

:**te?itt:

(2)

same

as

above.

(3)

same

as

above.

(4)

Emptiness

is form.

)

is form.

(■£«?&& ) 3^

Non-obstruction of Emptiness and form.

4)

Complete dissolution

"Form is merged into

In item one,

times the

emptiness

Emptiness."

two kinds of as

a

sheer as

non-existence

viewed

is "True never

As

viz.,

on

the

It is

it, because

and True

Form,

from the

statement, "Form

[True] Emptiness,"

is

Whereas the first item is

19T.

45,

P.

652b,

11.

14f*

a

comes

ibid.,

p.

652c,

emptiness

or

as

nor

Form

is it

a

mere

higher standpoint,

Emptiness, and are

ultimately

.

an

Hence,

is

without

the fourth

affirming conclusion.

statement made from the

.

standpoint

of form,

"£*e?* ^6?^^."

20 To make this distinction in "E" if used in the latter sense.

21Cf.

it

?1

—

self-nature(nihsvabhava)

or

perplexity

level,

all dharmas of form

independent reality

three

Emptiness(4'v )•

into True

"merged"

a

occurs

emptiness,

common-sense

common-sense

superficially.

Emptiness" itself.

"Form is not

explanation for such

emptiness("£ ),

understood

different from

an

non-existence(i^r'
is not emptiness as

19

there

Emptiness,"

statement:

seemingly paradoxical

because it is

points out

and non-attachment.

11. 25f.

English translation,

I

capitalize

"Xl&^i'V^I;^ .■Alfci-tfS'UX*."

112

this item two

constitute

a

is from that of

succint representation of the

two-fold

formula, "Form

'-

'-

22

\

rupam)

puszling statements. a

piece of

.

"to discern

and

one

use

of

logic will

But

LknowledgeH

be terminated and

of the bodhisattva, to

see

form.

Emptiness,

of

to the

and

text,

nor

identification of In item

three,

disconsonant note

are

given to help

Emptiness

and

this very

form," leads

Emptiness,

the dharma of

This

Emptiness and'

means

understanding

one

form,

23

or

Item

to the experience he cannot fail

he cannot fail to

see

taste which has neither

one

that the non-obstructive mutual

form is affirmed in one's

four, "Complete dissolution

the culmination of the realization

us

hereby logically

experience alone will be encouraged.

and when he observes

obstruction."

a

develop true understanding."

in which when he "observes the

And this is called

hindrance

to item

according

three, "Non-obstruction

seemingly paradoxical

like

are

The mutual identification of Emptiness and form is established.

form"(rupam

surprise and awaken the dormant spirit.

tv/o, according

common-sense

is

Sunyavadin's

These two items aim to make this truth

Such statements

music used to

Items

Pra jnapar ami t a

Emptiness, and Emptiness

impressive and persuasive through the

more

in

i3 •

-

sunyata, sunyataiva

and

But both of these together

Emptiness.

and

concerning

the

own

experience.

non-attachment,"

comes

interrelationship

of

'

22

Cf. for example, The Satasahasrika, para. 118, and The Heart Sutra C Prajnapara-mita-hrdaya-sutraJ tr. by E. Conze in his Buddhist Wisdom Books (17-sw York: Harper "& Row, p. 81,

19722),

23T.

45,

24Ibid.,

P.

11.

652c, I6f.

1. 23.

"tfH't«|M"

■'•«£* *1$ \l\% a|^TS-?.P|*.M*^ -<*-*."

113

and form.

Emptiness

The dharmadhatu in this aspect is

empirical conceptualization. for it has with

nothing

It is not confined in the realm of

to do with the

different from form.

or

completely beyond

is

question whether Emptiness

It is

such

beyond

a

mutuality, identical

According

category.

to the text: True

cannot be said to be either

Emptiness

identical with can

be

[form3

or

different from form.

Nor

said to be either identical

v/ith

or different from Emptiness. All dharmas impossible, and this impossibility is impossible; futhermore, this statement itself is unacceptable. There is only complete

are

It is not dissolution and non-attachment. thing that can be communicated through words,

a

is it a thing that can be reached by understanding. It is the realm of experience. 5 nor

At this

verbalization

stage words and understanding recoil. categorization

or

be "no attachment" whatsoever.

experiential

truth there

totally transcendent "realm of

entering «

.

.

of it.

In

be

thought

"completely dissolved," conjunction

and there

nothing but absolute silence. that it

is,

as

into the "essence of dharma" ( -A *•%

)

can

v/ith this tremendous

the text says,

the experience in this context

experience,"

through

being

It is

only

so

the

the direct

true and clear

insight

26

Next

comes

°ibid.t 26 no

to

can

are

All kinds of

Here

Tenkai to

the second section in which the Fa-chieh-kuan-men leads

il.

18-22.

no

-tv*4

Cf. Jitzugen Kobayashi, "Kegon Kanmon 5 W". Hensen," Bukkyogaku Kenkyu, no. 20 (1964), p. 32.

'\%&- E^t

Kyogaku

M$*3.*!i &?£*&?* .ir<*£ii ty^zivr

-

114

people

to

the dharmadhatu in terms of "shih and

see

interfusion and and

harmony."

dissolution,

co-existence and

annihiliation, adversity

This is, it says, the theme of this section.

observed, here

it

section in which "True Emptiness"

aspects of li and

be discerned.

relationships

was

( ut. ■*» fc •£'/ ^ )•

B.

But unlike

in

was

shih and

ths former

emphasized and established, here

in the second section the stress is shifted to the

li, which Ch'eng-kuan

As

relationship of Emptiness and form

is recommended that the

their various mutual

as

in their

27

the first section where the

items

li,

sore

positive term

later called "wondrous Existence of the Tathata"

~

Here the

relationship

of li and shih ir-i

follows:

The insight into the non-obstruction of li and shih,

1)

Li pervades shih.

2)

Shih

pervades li.

(4 &***«) 3)

By

4)

£hib

5)

By

6)

Sliih is able to conceal li.

means

of

li,

shih is

established.

is able to reveal li.

means

of

li, shih

is

destroyed*

('#**$$ ) ('§• ft 9&*9)

"7T.

45,

P.

652c,

1. 28.

?8T.

45,

P.

676a,

1.

14.

"

J?$ £| |4 &fc &«•!&"

observed in ten

115

7)

True li is

8)

Dharma of shih is

9)

True li is not shih.

nothing

but shih.

but li.

nothing

( %M-4% ) 10)

Dharma of shih is not

]_i.

(r>t^*i )

The first two

items,

refer to the interfusion are

meant

general.

how this

it

was

29

one

of the most

important ideas in Chinese thought in this context to

see

briefly

concept developed in the history of Chinese thought and how

incorporated

in the

ancient Confucian classics. of

sense

was

no

Hua-yen system. of principle does not

sense

According

principle for the first

because the Moist movement there

But what

.

concept of li-shih, especially the

It is necessary, therefore,

The term li in the

the

The

pervades li,"

of li and shih

interpenetration

li and shih here?

by

concept of li, has been in

or

"Li pervades shih" and "Shih

soon

lopment of the concept, therefore,

an

extensive

Chung~kuo che-hsueh

(Taiwan: 1968)7 30

study

yuan-lunfttMSl

Wing-tsit Chan,

time in the

was

on

Mo~tzu(.f~

li

philosophy.

mostly

this

*%'<$ % t^

),

vol.

see

I,

used in But

century B.C., The

due to Taoist

topic,

in the

was

).

3-

declined in the fourth

in the Moist

significant advance

"For

to

occur

early

deve

philosophy.

T'ang( t ^ $?-), Yuan-hsing( TtyAt)

Ch'un-i on

/

Neo-Confucianism etc.: Essays by Wing-tsit Chan (Hanover, N. H.j He refers to the Mo-tzu, ch. 23, the Oriental Society, 1969J, p. 48. ' ' Ssu-nu ts ung-k an( w %? & fr'l ) edition 6:?b; ch. 3, 1:7a, 1:6b, 9:18a, 9*19b; See also A_ ch. 42, 10:9b? ch. 43, 10:21b; ch. 44, 11:6b, ch. 45, 11:7a. C one ordanc e_Mo Tzu (Harvard-Yenching Institute Sinological Idex Series,

Supplement

No7~2TJ.

116

In the Tao-te-ching. the term li itself does not appear, but in "the

Chuang-tzu it

tzu, for the first

Moreover,

(A-% ),

the

time in Chinese

Principle

which is

history

Heaven(£5£)

of

"anticipating

the

Here in the

times.

thirty-eight

appears

li

v/as

equated

Chuang-

with Tao.

is contrasted with human affairs

sharp contrast of principle fli 3 and

facts in Chinese Buddhism. "^1

Although a

there

were

some

in Hsun-tzu

developments

(c.

313-238

B.C.),

Confucianist who is said to have lived immediately after Chuang-tzu,

and in

fully

some

others,

discussed

by

Kuo

Hsiang(sj5&,

li,

and for them li

the idea of li the Neo-Taoist

d. A.D.

312).

"principle by which things

However, upheld the

while Kuo

the

are

the universal

Wang

as

concept of

A.D.

was

226-249)

interpreted Tao

most

and

in terms of

they are," "ultimate principle," etc.

Hsiang advocated the

the

,

principle

principle," "necessary principle,"

transcendental, absolute li,

development of

Pi(j?H

Both of them

"universal

was

as

immanent and and it

li took

place

was

plural li, Wang Pi

through Wang Pi that

in Buddhism

during

the

next several centuries.

If

Wang

Pi

was

the

connecting

link between Neo-Taoism and

Chan refers here to ch. 14, Ssu-pu-ts ' ung-k' an It reads: ed. 5s 38a, as the foundation of his argument. "£.%*$%■ tfcl further says, "the Chan >/> A 4- «i?i#.£.tt '(7&:>*-M£ fj.li* &J£." book mentions more than once the great li(ta-li, %v% ) and that li is Thus li is not only a principle common to all things(t*ung-li, ifltf ). It 'cannot be seen,' • cannot be named,' and 'infinite but a universal one. And for this he In other words, it is absolute." and without limit.* refers to ch. 17, 6:11b; and ch. 25, 8:60a.

Ibid., p. 49*

52Cf. In Chinese,

ibid., pp. 57ff. and Fung, op. cit.. "jjs*.," "i^Sti *t ," "fH^'-^S." "£**•"

pp.

179ff, and 205ff.

117

Buddhism

on

the Neo-Taoist

Chih-tun(|^ According

314-366),

,

the Buddhist side of the link

side,

who is also known

to the Kao-s eng-chuan »

with Neo-Taoist

and

philosophy,

principle(li)fe( 5^<^z£f )^4

as

Chih-tun came

when he

According not li are

...

was

Chih-tun,

35

such

or

"li is not

Li

was

"extraordinary He had many friends

leading personality

mutability

and

mutability

is

non-being( ^3?,)

non-being

or

This

is for him ultimate

li_

For him

.

absolute li

or

Wisdom(prajna)

as

likewise contrasted with phenomenalized

"transformation."

original

or

transcendental

concepts

a

acquainted

the thousand mutabilities and the ten thousand transformations

called pien

being^-* )

very much

very young. was

Tao-lin(£tLty ).

dialogues.

not outside of li.

things

a

to

was

to realize the

among the famous Neo-Taoists of the age and

in the Buddhist-Taoist

Chih

was

was

also

Wang Pi's concept

equated with

"Thusness"(tathat'a)

transition of Buddhist ideas of the Absolute in

.

non-

of

the Buddhist

Concerning such

Chih-tun, K. Ch'en says:

33

VT. 50, p. 348b, translated in Fung, op. cit., vol. II, pp. 250f. Zurcher, op. cit., pp. 116-130, Liebenthal, op. cit., pp. 138ff. For details on Chih-tun' s thought and his relation to Wang Pi and Kua Hsiang, see Koshiro Tamaki, Chugoku Bukkyo Shiso no Keisei(The Formation See also

of Chinese Buddhist tun and Chinese

^This as

in

Fung.

55b,

pp.

Chikuma

Shobo, 1971), ch. IV.

"Chih-

165-258.

"the principle of impermanence , " See note 32* I followed Chan's translation. can

^Quoted p.

Thought) (Tokyo:

Thought"

in

be also translated

Seng-yu's Ch'u-san-tsang-chi chi(

nn*Hlk *%^*tn 36 J

as

■■•

£j iffchty:)

,

T.

55,

*$«.«* $4 *?#."

For the details on Chih-tun's idea of li, see Chan, op. cit., P. Demieville, "La penetration du bouddhisme dans la tradition pp. 6lf», philosophique chinoise," in Cahiers d'Histoire Mondiale. 3, I (1956), pp.

19-38, etc.

118

It

was Chih Tun who was responsible for a change in the meaning of the very important Chinese concept of 21, According to Chinese classical thought this li refers to natural order of the

universe

or

Under the influence of

reason.

Prajna, philosophy Chih Tun invested this term with new metaphysical meaning, and interpreted it as the transcendental absolute principle, a concept unknown to the Chinese until. then. In. the writing of the Buddhists from the fourth to the tenth centuries, li as the absolute v/as regularly opposed by shih, mundane events or facts of empirical experience. 37 In view of the Neo-Taoist concept of li,

Ch'en's assumption that li

as

unknown until Chih-tun

hardly

pointing

can

out that Chih-tun'

s

especially

that of

Wang Pi,

transcendental absolute principle be

accepted.

was

But he is right in

interpretation of li

was

the

starting-point

for the further development of the concept in the various branches of Buddhist

philosophy, including Hua-yen. Chih-tun's disciple Hsi

li

even

"true

li(&.££ )

when

displayed

%%L."

concerning

li

Ch'en, Buddhism

Cf. Chan,

op.

made the

so

on.

in terms

of

things (shih) and functions

was

in

further

China,

T. 50, p.

cit.,

p.

concept of

penetrating everywhere,"

He also

said, "although

perceive them, li becomes effaced."

to

?8Kao-seng-chuan,

336-377)

and

interrupted,"

one ceases

line of thought

•^'K.

are

,

li(%4ft%)

mentioned, "spiritual

never

concrete things

(yung),

He

clearer.

Ch'ao(4jUi§

39 7

This

developed by Hui-yuan ( % )£,

,

cit., p. 66.

op.

349a, 11. 10, 11.

"*4*?mS,"

w

&**

62.

■^Hau Ch'ao's article, Feng-fa-yap (fr vt %. ) preserved in Hung£&*t ?*•****> '&*i&i*f % ." ming-chi( V**\\%) T. 52, p. 89a, 11. 23f. ,

M

cit.. p. 175, and somewhat strange one Liebenthal translates li as "Cosmic in Liebenthal, op. cit., p. 142.

Cf.

translation in

Order."

Ziircher,

op.

119

334-416), Seng-chao( At^

Ut.

c.

,

384-414),

and most

360-434 ).40

Tao-sheng

is

especially

enlightenment" (H+fc).

Although

famous for his

against gradual

to the

emphasis.

Sudden

Enlightenment,"

were

he

As

a

on

Tao-Sheng

,

it and formulated

consequence, he while

toward sudden enlightenment

was

enlightenment("?f^&)

having laid special emphasis

v/as

also

designated

as

is credited with a

theory corresponding

called "the Great Master of and the rest

Seng-chao, Chih-tun, Tao-an,

called "the Small Masters of Sudden

was

of "sudden

theory

general spiritual tendency in

the

Chinese Buddhist circles of the age as

notably by Tao-sheng

"Master of

a

Enlightenment."

New

Furthermore,

Theory,"

The theoretical basis .of sudden enlightenment for Tao-sheng the truth that li cannot be

was

non-being("5?.) and most so

so

on,

,

mysteriously

but the

divided(3'?j 4» ).

wonderfully),

indivisibility

or

important aspect for him, because

is the realization

4

or

attainment of

For him

dark and

thought

it,

or

li is

deep("£), empty(^),

non-duality( jt. he

too,

-

that

) as

of li is its li is

indivisible,

the identification with it.

For the concept of li in Hui-yuan and

Seng-chao, see Chan, op_. Tao-sheng study Liebenthal, "A Biography cit., pp. 63f, of Tao-sheng," Monument a Nipponica, 11, 3 (1955), PP* 64-96; "The World Conception of Chu Tao-sheng," ibid., 12, 1-2 (1956), pp. 65-104; 12, 34 (1956), pp. 73-100; (1957), PP. 241-268. The best

41

Cf. T.

45,

P.

is

on

121c.

"tM'WM

"

42Hsieh Ling-yun(i^f 2$, 385-433), contained in the Kuang-hung-ming-chi ( & y, wn

and «•■•«

4fc+£*?

."

Pien-tsung-lun( f& %%% ) .% ) T. 52, p. 225b. "iH^"*-' in

43

^Cf. Liebenthal, "Tao-sheng," 100, etc.

op.

cit., pp. 74,

76, 86, 95, 92,

120

"The li of true

Self-so( (§££)." there will if

hand, the

"If

li is

it

attained,

is

in

toto,

"True li is li and is

a

myriad differentiations.

[understood as] non-dual,

"When is

enlighteziment

from such

astray

goes

be the

unique."4

Tathagata

immutable."44

originally

one

necessarily

enlightened,

state of

is

reality

enters

one

and not in

a

On the other and the way of '

words cease."

li,

complete and needs

deluded,

no

This If it is

supplement.

piecemeal fashion.

The concepts of li. and shih in the Fa-chieh-kuan-men stand in this line of tradition.

something fit P&-

)

whereas shih is understood

,

shih is

Li,

as

seen

and shih

as

Li is

44Quoted 395c ,

"

in

"facts"

49

p.

or

indivisible" ( 3.

thing, fact,

"events."

cit.,

76,

pp.

47The

for li and

pp.

as

£

),

event"(

but

—

f )•

"principle"

li is the

or

of Hua-

case

for shih

"phenomenon"

In their wider senses,

,,

might

be

unique universal

)

,

T,

37,

*$J *.."

377b.

"£***

(! i£~

"

^9%~~1%v%A)%

E'?"&'£

f £t &)

£ft''"4*S

Kao-seng-ohuan, T. 45, p. 366c.

"

quoted in Liebenthal, Wtf*..- J^d-." ,

X**S
Wing-tsit Chan, A Source Book in Chinese Philosophy, op. 260, 320, 408, et passim; Fung, op. cit,. II, pp. 32, 341, 444, etc. Cf

cit.,

or

But in the

4 Miao-f a-lien-hua-chinj^-shu( •»> >t i£ op.

limitation" ( §.

Ta-nieh-p' an-ching-chi-chich( ft ;§r Ml *%-$ ft

& % i v% %*.

45Ibid.,

"

above, is usually translated

philosophy, "noumenon"

better translations.

p.

*»(£ffc JH-I ).

or

something which has "boundaries

as

"an individual and particular

"order,"

li is also used to denote

fundamental that has "no differentiation

and differentiation.

yen

Here in this work,

.

49 ^'These translations

are

used in

Fung,

op.

cit., pp. 341 ff.

121

underlying all

noumenon

shih

universe, and

being

the

those

phenomenon, however,

particular phenomena appearing in

to

as

will be

individual,

and differentiated

emphasize the difference our

our

from the

of such

give

use

a

idea of li and shih. is

measure

the

in most cases,

of

meant,

reality and

the

particular, is

aspect of it, the Kantian dichotomy

between the

experience.

the

relationship between the universal,

noumenon

as

cognitive faculty and the phenomenon

appearing to

to

thing-in-itself ) from

and undifferentiated aspect of

undivided,

dent of

Hua-yen

refer to the

and phenomenon is

noumenon

unknowable(a

Whereas

below, to

seen

of

dichotomy

distinguish the

knowable( appearance).

noumenon

should not be understood here in the Kantian

sense, because for Kant the

primarily

The terms

particular phenomena.

the

To avoid the

meaning-loaded terms

event

or

object

as

indepen

event

or

possible confusion resulting as

interpretative freedom

transliterations,

object

to

noumenon

to the

and

phenomenon and

readers,

we

v/ill use,

li and shih.

According to the first two items of the second section of the Fa-chieh-kuan-men , li and shih

each other.

not two different entities but should be

are

of

"pervade"

one

shih," this

reality,

v/hich is the

the text says,

seen

as

nothing

inexpressible dharmadhatu.

"becomes perfectly identical, not

undivided, unlimited li, because shih, without

should return to li."

In essence,

they

but two aspects

"This limited

partially,

essence

with

of its own,

51

9

(New

Cf, Kant, Cirjtique of Pure Reason, tr, by Norman Kemp Smith York: St. Matin's Press, 1965T, PP. 257ff.

51T.

45,

p.

655a,

11. 5f.

"r*#Uf £-&7&i£f ^fia^iil

/***$£

122

This mutual

of li and shih,

relationship

identification, "transcends

and cannot find

metaphor of

a

i.e.,

common-sense

their interfusion and

understanding and views,

suitable metaphor in this world."

it the relation between

ocean

and

wave

It is somewhat like the fact that the

present in

one

and

wave

small

yet

52

is

ocean

But

as

given

a

as

closest

follows:

is

it does not become

is present in the great The ocean, and yet it does not become expanded. ocean is present in all waves simultaneously, and yet it does not become different; all waves are present in the ocean simultaneously, and yet

dwarfed;

one

wave

they do not become same. When the ocean is present in one v/ave nothing hinders its essence from pervading all the other waves; when one wave is

present in the ocean all the other waves are (-, present and there are no obstacles among them.

also

By

item

that "shih has

only by so

virtue

is shih

three, "By other

no

possible only

54

11,

shih is

As the

waves

are

in connection with li.

note that the author here introduces the idea of matrix dharmas

or

come

into existence.

tathagatagarbha as

Tathagata)

womb of the

is

55

52Ibid.,

1. 8.

55Ibid.,

11. 8-13.

54Ibid.,

p.

55Ibid.,

ll.

can

it is meant

be established

possible only v/ith water, It is

interesting

to

tathagatagarbha( the

when he says that because of it all the

It

seems

equated with li,

the producer of all the

established,"

[.than li], and thus it

essence

of true li."

of

means

that in this context the

in that both of them

phenomenal

are

described

dharmas in the universe.

"^i^M^^i^t."

M-«0%*:^ jft-^fo^yM' ■jc*-'i'tAff #***«& =43^* lil^Hsfetf^fc*'*^^. Oleosa? A. 6fl>?itafc- stt^4&-54ip$*«^4i4)&*$ft-jii -vte&viu 653b, I8f.

11. I6f.

"

!**)<$ $*4.s*M$i."

"&■**■$ fc '4^&-&."

123

In item

unreality, waves

the

ality

five, "By

vtniverfjal

has power to

as

li,

of

means

not

reality

deprive

well

as

prevailing

because of this very

in all shihs is

"waterness" is revealed.

or

from the true

only

li

analysis,

even

vividly manifested,

unreal in the ultimate sense, but because of them the

are

Item

the

reality of

of water

essence

"apart

able to reveal li." it is said that

is

shih is not real in the final

though

The

four, "Shih

shih is

li,

destroyed,"

single piece of

a

is

56

shih is

57

"the unique true li»

shih of its existence

shows

possible,"

because

In "this sense, li

particularity

as

that

or

individu

to establish it.

Item six,

"Shih is able to conceal

li,"

that

means

although li

establishes the various phenomenal things, because of these manifest

phenomena li.

The

li is considered

waves

as

In this

hidden.

in the ocean, which

the

cause

sense

shih it;

concealing

aspect, of motion to be CO

the

predominantly manifest, conceal Items

seven

and

of shih is nothing but tion of li and

shih,

eight, "True

li,"

once

this time

origination(pratityasamutpada) shihs

are

dependent

substance, they

are

in

original calmness of the water.

on

li is

the basis of the truths of

and no-self (anatman)

in the ultimate

11.

19ff.

57Ibid.,

11.

23ff.

58Ibid.,

11. 26ff.

shih,"

and "Dharma

again articulate the mutual identifica

origination, and

56Ibid.,

but

nothing

thus have

sense

nothing

.

no

dependent

Because all the self-nature

or

but the manifestations

124

of the true

li.59

But in items nine and shih is not of

shih;" "Dharma

as

),

illusory (4-

upon(?<0i<.)

depended

Of course, in the

'fj

)

and the unreal

and that v/hich is and shih

ultimately merged

should be retained.

are

true( A )

),"

and

so

interfusing and identical

are

on.

in

shih and shih

but their separate identities

origin li,

waves

danger

that v/hich is

unique underlying principle of

to its

"The

(;§),

dependent (pS.^

analysis

finalAli

that li is the

sense

real(

the

of

It is said

true li.

provisional distinction should be made between "the

and the

the

li is not

there is issued the final warning against the

li,"

superficially taking phenomenal things

that

is

ten, "True

not

for motion

always water,

[of

is not identical v/ith the wetness [of water J."

waves]

The concise and

systematic

nature of the Fa-chi eh-kuan-men and

its peculiar way of grasping the truth of dharmadhatu in terms of the

relationship

by not an

between

Nevertheless, the

obvious.

now

yet

so

The first

clear.

invitation to the

second

was

a

and form and between li and shih

Emptiness

section,

Madhyamika

recapitulation of

between the absolute and the

true

truth of

the truth

we

have seen,

concerning

phenomenal which

Ibid.

,

6lIbid.,

1.

29-c,ll. 1-6.

c,

1. 6.

11.

11f.

v/as

basically

emptiness ( sunyata.) and the

was

different from the basic teaching of the Yogacara

59Ibid.,

of this treatise is

uniqueness

as

are

the

not or

"v^ + aafctk ^^MJUl-"

relationship

remarkably the tathagatagarbha

125

(the

matrix of the

Tathagata) theory.

But the third section which

developed from the two foregoing truths any other Buddhist

system

the Fa-chieh-kuan-men which

Ch'eng-kuan

tion of shih and upon

and

.

and herein lies

The

as

This

in their

section, according to

"shih, being and

This indicates that shih,

special significance. considered in turn

in this

building

as

the

text,

the phenomenal

Shih, having

tremendous influence

a

of the

system

li,

is

is

aspect,

things proceeds.

one

the

obstruction.""

upheld here with

a

standpoint

as

1. 22 and

680a,

l6f.

"I****?

11.

24f.; and

r shih I,

pp.

684c,

24.

Ibid.,

p.

653c,

11.

and

follows:

Shih is identified with li.

63

The main

phenomenon and the other phenomena.

1)

672c,

now

noumenon

insight into the all-pervading and all-embracing

pp.

is

item in this

of shih.

The

45,

li,

starting-point

Every

relationship between

The outline of this section is

1.

Hua-yen

interfusing,

without any

complete in itself and becomes

to that between

2T.

of

is about the realization

been identified with

is, therefore, presented from

689c,

section,

the seedbed of "non-obstruc-

exerted

inter-permeating

interest here is shifted from the

and

unique contribution of

identified with

from v/hich the observation about

C.

as

different from

will be discussed later.

pervading, including,

phenomenon

the

shih"(shih-shih wu-ai).

of the truth that

section

completely

principles expressed

Tsung-mi regarded

subsequent patriarchs

philosophy,

is

iHrtfe *&*■■**£ £$-&&■•"

1. 24

2)

Li is identified with shih.

3)

Shih embraces both li and shih without obstruction.

(ft*f |fc**t) 4)

Non-obstruction of the universal and the particular.

5)

Non-obstruction of the broad and the

narrow.

( !&}$<■*?&) 6)

Non-obstruction of the all-pervading and all-embracing.

7)

Non-obstruction of the including and the entering.

( *!iA;MO

8)

Non-obstruction of interrelation.

( $%%?&) 9)

10)

Non-obstruction of the mutual existence.

Non-obstruction of universal

Items one,

identified with

interpenetration.

"Shih is identified with

shih,"

are

li,"

and

two, "Li

the restatement of the identification of

shih and lai v/hich has been established in the second section.

given

here

again

as

a

is

step leading

These

are

to the truth about the shih and its

relation to all the other shihs which is to be set forth in the follow64

in^

eight items. The basic truth about shih starts with item

both li and shih without obstruction."

shihs and li

are

three, "Shih embraces

Here it is said that "all the

not one, and thus each shih preserves its

Cf. Ch'eng-kuan's commentary, T. 45, p,

680b,

particularity,

11. 13-1 6.

127

and

yet

it

the meditative process. shih

or

other

the

only

a

really

shih has been

now

in the ultimate

shih has to first lose its

all-embracing

remarkable

seen

in

"leap"

embracing li

as

In

reduced into li.

sense

identity by being

universal li in order to be considered

melted into

embracing

as

The particular should become the universal if it is to embrace

the universal in itself.

But

identified with li,

reality.

this

it should be

now

means

li, and shih

now

in its

even

that

as

regarded

This is

a

as

li at the

way of

same

_li A

time.

seeing things from

is because of this that

one

can

say?

shih

once

it is

Shih is "endowed with" the quality of

is absolute.

point of shih, and it

This

everything.

shih itself is

the absolute

quality

it is said that shih

now

is able to embrace

individuality

it is

This is

Up to

because it is

words,

anything.

is

5

embrace all."

can

is

now

and with

thing

as

the stand

"ghih

embrace

bcth li and shih."

Here

we

see,

one

fact,

in which

the dharmadhatu, truth that each

in

one

even

Sudhana'

final

s

in search of truth.

65T.

45,

P.

mystical insight into

experience the realization of the embraces the whole universe

though its form 66

—

the boundless dharmadhatu." as

can

phenomenal thing

particle of dust,

sutra.

the climax of the

is not

expanded,

can

as

embrace

This is what is described in the Avatamsaka-

experience realized

after his

long pilgrimage

The Fa-chieh-kuan-men formulates four

653c,

"just

11. 24f.

principles

*$fcM.s?s* s£ -$*<*$- fAiS^fe."

66

Ibid.

7Cf. B.

1, b,

on

,

11.

25f.

'V-iU/fct^A^SS'k^Mv^.''

the Hua-yen-ching, T. Sudhana' s experience.

10,

p.

840a.

See also

Chapter II.

128

of

interrelationship

realized in this direct intuitive vision

follows:

as

One in one; One in all;

All in

one;/-fi

All in all. In items from four to

the non-obstructive

ten,

of shih and shih is contemplated

four, "Non-obstruction that shih is not

as

either

from different perspectives.

of the universal and the

seen

as

both universal and

one

or

the other.

There

particular,"

particular at the be

can

phenomenal thing does not leave

particles of of one

dust in the ten directions.

locality such place.

as

nearness

and

and

place,

one

It is

Item

shows

time,

same

hindrance

no

for shih to be both the universal and the particular. a

interrelationship

or

obstacle

It is said that

yet pervades all

beyond

the

the limitations

famess, being everywhere

being in

and

69

The interpenetration and universal permeation of the phenomenal is described in terms of their broadness and

narrowness

"Non-obstruction of broadness and narrowness."

particle of dust, without being impaired, universes.

"The shih of

one

can

dust is

speck of

in item

It is said that

broadly embrace beyond

five, one

all the

the hindrance

or

70 obstruction of being both broad and narrow, vast and small."' Item

six, "Non-obstruction of

68T.

45,

p.

653c,

11.

69Ibid.,

p.

654a,

11. 2-5.

70Ibid.,

11. 8f.

"

28f.

the

all-pervading

"-$-,

-** +

-,

and the all-

-4-tp. -tp4'tf

-%i| *?&*?# ??A?p.'>-*.^.>|5i-"

."

129

is the

embracing" the

aspect(\te>)

pervading

of the

synthesis

and the

embracing aspect (

tively.

It Is shown here that these tv/o

working

in this dimension of dharmadhatu.

particle of dust pervades it.

It

can

with

no

obstruction."1

the

only

principles

seven,

are

emphasized

shih,

section,

and the

respec

simultaneously "While this same

time

one

pervade

and include

simultaneously and pervade

the different schematization of this Items

of

It is said:

As the title of this item

reveals the central idea cf this

'$0

the others at the

others,

both embrace and enter 71

which

previous two items,

72

indicates,'

this

following items

are

insight.

"Non-obstx-uction of including and

entering," eight,

"Non-obstruction of inter-relation," and nine, "Non-obstruction of mutual

existence,"

are

inclusion^) that is

elaborations of the above insight in terms of mutual

and

"entering

penetration( A )

the others is

entering the others."

be included

by

including.

co-existent" in

expressed

a

in

.

?S \k

75Ibid.,

fi %

11.

or

it is said

including

the others

and

pair

extraordinary

"obstruction" between entering all

are

seen

This non-obstructive

way.

a

In this

time.

same

distinction

mystical

seven

In other words, to include the others is to

Ibid., 11. 13f.

72Cf

the others...

penetrating insight

In the

in the text

71

no

In item

entering.

including

the others at the

relationship there is and

73

or

of four-fold

as

"mutually

relationship is

principles

as

follows:

",HL-fefei&**8p*sl&fe *S$S&^^»*fe*^&■?..*lfc.,, i& £

15 and 17.

*

***

"**eSP5*Ms

•••

****? k5^-"

130

One includes all and enters All includes one and enters One includes one dharma and All includes all and enters

Including Including Including Including Item

all; one;

enters

while

entering one; entering one; one while entering all; all while entering all, 75 one

all while

ten, "Non-obstruction

of universal

general conclusion of the section saying are

dharma;

one

all. 74

once

again that "all and

universally simultaneous... universally interfusing

obstruction."

is the

interfusion,"

one

without any

76

The third insight, i.e., insight into "the all-pervading and is likev/ise the

all-embracing" shih, of the

phenomenal things which

insight into

the

symbolized

has been

interrelationship "embracing,"

as

"pervading," "including," "permeating," "penetrating," "co-existing," In such

and the like.

hindrance

or

a

speck of

as

whatsoever,

relationship,

and

smallness, and

particularity, so

it is

there is

said,

because every and each

phenomenal thing like

broadness and narrowness, vastness

on.

Thus far the basic doctrine of the dharmadhatu in the Fa-chi ch-kuan-men has been

here is

-

tu K

-

1?

seen

as

an

v74Ibid., 75

object

11.

,

11.

'»-

*ft-

"1$-

25 and 26f

-

tv

,

-*•>>*-.

" _

sum

insight.

H -X

X-, Hfe

.

To

analysed.

of meditative

20-22.

Ibid., 11. 23f.

76Ibid.

impediment

no

possessed of all the qualities such

dust is endowed with and

universality

and

a

*»

i*

~

up,

as

presented

the dharmadhatu

"Entering

-tT$*-

-

into the

»-fc, -ih'A-^-ii

*S,-X-tT. *$-*fiX-*-»."

% *£ & «fr

.

•

.

% %t *.^i

" .

.

-*»*!(■-*

131

dharmadhatu," according sets of

to this

interrelationship: emptiness

and shih.

is

text,

and

seeing it form,

in terms of three

li. and

shih, and

shih

This specific doctrine of the relatedness of things in the

dharmadhatu is the foundation upon which the later structure of the doctrine

came

to be built.

and formulator of the

We

now

turn to

Hua-yen doctrine

Chih-yen,

the second

of the dharmadhatu.

patriarch

II.

THE FORMULATION OF THE DHARMADHATU DOCTRINE BY CHIH-YEN

The basic doctrine

chieh-kuan-men

patriarch

vas

of the

of dharmadhatu

handed dov/n to his

Hua-yen

formulated it in his

school.

presented in Tu-shun's Fa-

as

the second

disciple, Chih-yen,

Chih-yen,

work, Hua--yen I-ch'

eng

in

turn, developed and neatly

sbih-hsuan-men^^fo^y -fj\ ^

,

■i

The Ten

Mysteries

of the One Vehicle

According

to the title page

"written by

Chih-yen inheriting

of the of this

is certain is that whereas as

far

as

its

creative

In this

of

v/ill be

Chih-yen.

and neat

later,

like his

formulation

master,

are

tries

to

see

interrelationship of its components.

'Cf.

1868,

Takamine,

op.

pp.

of dharmas

514a-518b.

cit.,

what

Tu-shun,

concerned

pp.

the He

argues

by grasping the principle

than the truth of infinite interrelatedness

no.

from

are

"the dependent origination of dharmadhatu," v/hich is to him

45,

It is

2

that the truth of dharmadha tu is realized

T.

v/as

his master's

on

clear

the ba,sic ideas of this v/ork

text, Chih-yen,

dharmadhatu in terms

as

it

taught by Tu-shun."

Chih-yen depended

However,

reorganisation

it should be credited to

.

little treatise,

what had been

difficult to determine to what extent

teaching in writing this text.

Hua-yen)

158 and 162.

.

none

of

other

According

to

him,

133

the aim of this

important

work

in

is,

to elucidate

fact,

this

fundamental

Hua-yen truth.

Chih-yen, believes

can

for this

show the

aim, formulates ten principles v/hich he and inexhaustible

complete

governing all the dharmas in the dharmadhatu.

mysteries"(-}- \ ),

v/hich

dharmadhatu doctrine and

Fa-ttsang more

Ch'eng-kuan

and

later considers

specifically

origination"^ \\ *$<■&-)

dependent

He

as

the

the

them "ten

core

"ten-fold

of

Hua-yen

mysterious as

both

traceable to the Fa-chieh-

Tsung-mi rightly pointed out,

to the third section v/hich deals with the ten

kuan-men, especially principles related

calls

"ten mysteries" are,

These

.

calls

interrelationships

to the

"all-pervading

and

of

all-embracing" quality

phenomena.

3T.

45,

p.

514a.

"mysteries" here is a translation of hsuan ( £ ), which means mystery, profundity, deep truth, subtleness, darkness, and the like, the This v/as key word used- in the writings of Hua-yen philosophers, such ' s Sou-hsuan-chi as Chih-yen' Fa-tsang's T an-hsuan-chi and Ch'eng-kuan' s the idea of hsuan is originally As is well-known, Fa-chleh-hsuan-cbin ;; The first chapter of Lao-tsu's Tao-te-ching« found in Taoist philosophy. The term

.

,

.

Cf. for example, contains a phrase, "the mystery of mysteries"( "t-Z/ 5C3* ) Wing-tsit Chan, The Way of Lao-tzu (Indianapolis: The Bobbs-Merrill Co., Inc., 1963), p. 97* The translation, "mystery of mysteries" is found in Fung, A History of Chinese Philosophy, on. cit., vol. I. p. 178. Chan But "mys avoids the word "mystery" as associated v/ith "irrationality." tery" in the true sense of the v/ord is not something irrational or occult but supra-rational and beyond logical or empirical conceptualization. Cf. Rudolf Otto, Mysticism. East and West (New York: 1932, 1962), p. 159, and William James, The Varieties of Religious Experience (London: 1912), For the Hua-yen usage of the term hsuan, see, for example, pp. 379ff. T. 35, P* 503a, T. 36, p. 8a, etc. .

-

5

See the next chapter.

T. T.

35,

P.

45, P* 683a, 11. 11f., 515a and ETC. 8, 268d.

and T.

45,

P*

692b,

1.

4.

Cf.

"iSIv^^fp^.^. &&%<&$&+$ ft."

also

134

Needless to say, with the ten men.

same

7

principles

But what

is

the

significant is that both of are

Before going into

classifies dharmas

universe

are

cause

of realms and

and

li and

According

.

shih(jf |> ) ; 3)

effect(i9-^ ); 5)

stages 07 "If ^43.

disciple(Ji-^^^r) ; 8)

the

);

men

7)

conforming,

essence

to

point

the

see

can

to

him,

and the

one

and that

by

dharmadhatu.

1)

are:

understanding and dharmas (A

primary (chief) and

and

the dharmas in the

all

They

dharma and

sentient beings and the environmental and the

one

divided into "ten" categories.

2)

these

detailed discussion of these ten mysteries,

a

Chih-yen

meaning^^);

exactly correspond

infinitely interrelated

into this interrelatedness

penetrating

do not

mysteries"

listed in the third section of the Fa-chi eh-kuan-

truth that all dharmas

1?)» 4)

"ten

?! )

and

practice( fftf

and

wisdom, the

teaching

6)

;

divisions

teacher and

secondary(attendants)

v/orld( T { £ -£&. j£ ) ;

function(}j£"!^ -f^if? );

and

9) 10)

the

contrary

response

'Cf. T. 45, p. 638a, 11. 3ff. Here Ch'eng-kuan tries mysteries v/ith each of ten principles found in the

each of ten

to match third

"insight" of the Fa-chieh-kuan-men as many as possible. He says, for example, the first mystery is essentially identical v/ith the tenth principle, the second with the ninth, the third v/ith the eighth, the It should be noted, however, that he fourth v/ith the third, and so on. himself admits that the lists do not correspond to each other exactly by one. *
by

here

practice(
»

and

-&$&.

one

-fi. is the stage reached the object of wisdom(-
means

^Originally "i-cheng"(^i£ ) &H.

,

The

former

means

means

sentient

the two forms of karma-result

beings(^^-teJ^

,

:

sattva-loka)

But here and the latter the environmental worlds (^-teflgj , bhajana-lokaT* that "if because it is said such an original meaning is not clearly seen, the atten then the others become one is taken as the chief or primary(^),

dants^).

The chief becomes

cheng( J£. )

and the attendants become

i.(l/fe)

.

45, P* 515c, 11. 18f. Therefore, at least in this context it may be reasonably translated as "chief and dependent" v/ith correspondence to the former phrase "the primary and the secondary"( ■£<*)

T.

.

135

and

stimulus(^t^^-l-i). At first

universe seen

here is

somewhat absurd

seems

what

these ten

by

one

infinite universe

specifically

so

and

context,

but

one

can

be

simply

of v/hich

symbol

of

it becomes

they

are

show that the

clear that the

themselves 12

to be noted

in the

myriad things

of these 11

items, and

more

When viev/ed in the

importance of this list lies not

Ten,

"ten" categories of dharmas

according to Chih-yen,

are

as

as

on

"ten" in

the number

mentioned

v/hich

as

,

before,

namely, "all"

infinitely interrelated.

interrelationship of

mysteries,

to

is

clearly

intend to enumerate

to

the number "ten."

arranged.

It is not

But what

seem

of the

is

a

infinity.

These

view of

mean.

classified in terms

importantly by

dharmas

the

best unreasonable.

categories exactly

much in these concrete items

terms

at

or

that this classification does not

all dharmas

whole

glance this classification of

presented

all

things he

Such

expresses

dharmas

a

holistic

in terms

in the I-ch' eng shih-hsuan-men

This tenth item is not clear to

,

of ten are

as

I follow

Fa-tsang's Wu-chiao-chang slightly modified " but later in the T ' an-hs uan-chi replaced it this into " P$n£#» '#? jf. ffL Cf. T. 45, P* 505a, 1. 7, and T. 35, with "/&#-" (re pons e and stimulus). the latter interpretation. followed T. Ch'eng-kuan p. 123b, 11. 6ff. 45, p. 672c, 11. I6ff. interpretation.

11Cf. 12

T.

Fa-tsang

45,

P*

first

515c

Fa-tsang's opinion

504c, 1. 24*

me.

in the

on

the

same

subject

is

found in T.

45,

p.

'

136

follows:

13 Simultaneous completion and mutual correspondence.

( W*fr&&Wfo.1'\ ) The realm of Indra's net.

The

of simultaneous establishment of the hidden

secret

and the manifested.

The mutual inclusion and

peaceful

co-existence of the

subtle and minute.

The distinct formation of separate dharmas

of the

ten times.

(+£?&=Aj|&P1 ) The

complete compatibility of the simple and

all dharmas

The mutual

(

-

? *B %

%

the mixed

in

.

inclusion of

is] )31

The

sovereignty (-&■■/£ 38 tyfiifc j»1

one

and many,

and their differences.

) of mutual identification of all dharmas

.

)

The excellent formation

through the transformation of

the

Mind-only.

(pMisifH^

Fostering understanding by revealing

10

The first

1 3

changes.

)

These

Some

of

dharmas

mystery, "Simultaneous completion

items

are

through shih.

and mutual

corres-

later elaborated by Fa-tsang et al. with slight lists have been translated into English. For

Fa-tsang's

English translations of these phrases, see such works as Takakusu, pp. 120f., Wm. Theodore de Bary, ed., op. cit., pp. 331ff., F. H. Cook, op. cit., 496ff., Garma C. C. Chang, op. cit., pp. 140, 155ff., 229ff., Wing-tsit Chan, on. cit., pp. 41 Iff*, and Yu-lan Fung, op. cit., PP* 349ff*

various op.

cit..

157

shows

pondence," all the

nine

subsequent

ten

mysteries

the

same

text,

the basic

are

no

principle of interrelationship v/hich As

mysteries.

more

a

first

and

mystery,

of

other

samadhi

by

based upon

This

was

to

seems

This may be also

mysteries"

neity

But

a

—

can

an

one

essence

is

mainly

effect," v/hich

these

"mysteries"

are

only

be attained

by

allusion to of the

and the

same

devoted to

Chih-yen'

truth

later becomes

one

and

of dharmas

only

by penetrating

45,

pp.

See above p.

T.

45,

P*

the s

that

the

practice

belief

can

be

in the universe

into each

freely

other, each

are

It is

11.

28ff.

Hua-

and also

said here

interrelated

and every

object in.

517a, 11. 4ff*, 517c, 11. Iff. e-t_-pasjiim.

37*

516a,

are

simulta

typical cause

listed above

mutually corresponding."

myriad things

T.

1 5 ,

ultimately

for the

of the

16

4Cf.

v/ere

dharmadhatu and

argument

it does not fail to assert that not

"simultaneously complete

v/ith each other

\

—

( sagara-mudra-s amadhi)

namely, that

effect but also all the other pairs

that because the

mysteries,

deep insight.

mystery

of "cause and

yen beliefs.

in

are

realized through such This first

that

imply

that the truth of the Avatamsaka,

"ten

to the

immersed when he delivered the truth of

vision which

supra-rational

mystical insight.

these

sajnadhi"

ocean-like

in which the Buddha

the Avatamsaka.

of

of "the

means

and

one

According

—

realized

all of these

expressing

things.

the nine

accordingly

fact, of

than ten different v/ays

basic truth of interrelatedness

this

matter of

covers

13-

this dharmadhatu includes

other

objects within itself.

simultaneously and

simultaneously

and

cause

all the

Consequently,

effect, big and small, manifested

of all the qualities of all dharmas in the second

mystery, "The

a

the best illustration of the infinite

things

According god Indra, there an

hidden,

a

The net

of these brilliant

surface.

net v/hich is

is

so

jewels.

Hence, reflections

established.

17

This

infinite

all the

In

1.

is

a

metaphor

Hua-yen

in size.

other

thinkers

interrelationships

same

This net is made each

that

decorating

each

each and every

jewel in its shining

time

it

also reflects itself

reflecting

all the

other

of reflections of reflections ad infinitum

room.

are

is, in other words, the infinite interrelatedness of

f f *!U text describes this as This v/as also demonstrated by 12. "

&£$%. %&%. Fa-tsang

." Ibid., put ten ceiling and

xu

when he

huge mirrors, each at the eight compass points as well as the floor with an image of the Buddha illuminated by a torch in the centre of the

one

multiple reflections reflected

addition,

l7The 516b,

illustrated in

far above in the heaven of the great

ingeniously stretched

v/hich is reflected in and at the

jewels.

is

of the infinite

jewels reflects every""

other

the

glittering crystal jewels,

Moreover, it reflects

in each of those

This

quoted by

mystery

to the metaphor,

is

given dharma

in the universe.

infinite number of

of its eyes.

p.

and

be

compatibility and completion

realm of Indra's net."

used in the Avatamsaka-sutra and often

of

can

the

and many.

one

of the

given object

any

This basic principle of simultaneous

as

of all

qualities

Cf. Chang, op.

cit.,

pp.

22ff.

13V

the infinite

things.

To support this

countless millions In every Mt

(kotis)

of Buddhas of

single particle

there

dust,

shown

are

are

preaching

as

of

the Dharma

.

.

.

.

manifest countless Buddha1 8

Sumeru,

,

the Diamond

of dust three

particle

gods,

the Avat am s aka- s ut ra

"In every single particle of dust, millions (nayutas)

follows:

lands,

truth, Chih-yen quotes

£all these],

do

so

19

Just

in all the

they

in

as

one

single

[hell, hungry ghosts, beasts],

evil destinations

and Asuras....

men,

In

Enclosing Mountains....

a

single particle of

particles

of dust.

Hence,

dust in

appear a oo

appear the

particle

he

"Therefore," thi3 is the

concludes, "this

endowed v/ith all the

simultaneously

first

of the metaphor of Indra's net,

These mountains were

1° g.

,

as

"enclosing"

are

or

The

asura-g.

_

given dharma

is

completely

and

illustrated this truth now

tries

by

to show the this

of the third section of

"encircling" (]f) )

because

believed to encircle the earth.

,

in Sanskrit:

six gat is

manusya-g.

naraka-gati. preta-g.

and deva-gc.

.

20„ 7>:

and

infinity,

Ch'eng-kuan suggested later,

concluding item

the

to

basic truth corresponds

fact,

Chih-yen

particles."

21

truth that any

mystery and having

In

upon

of all the other dharmas

qualities

in the

infinity

of dharmadhatu."

the basic

truth in different terms.

they

establishes

dependent origination

Having established

means

and in the Buddha-land the

Buddha-lands,

.

21Ibid.,

>i^i

1.

20.

,

...

.

.

w

..

„

.

"ty^i[*:%\'t*^-"

.

tiryagyoni-

14.

Tu-shun's Fa-chieh-kuan-men

interfusion. mental

22

It

principle

seems

mystery,

of the hidden and the

interrelationship

According mutually

to

that here in I-ch 'eng shih-hsuan-men,

first

comes

The third

viz., the truth of universal and simultaneous

,

the basis

as

an

ness

can

the

one

these two

contrasting qualities

exclusive but rather inclusive.

all

same

the fullness and

simultaneously

counted and thus

analogy

time.

halfness,

be a.ffirmed in

manifested, the

three and up to ten

are

numbers

The

hidden.

in this way,

object, although according

Any given

truth of

the

are

by

are

dharma is

The half

moon

is

means

no

as

seen

given here

the hiddenness and manifestedone

and the

the number "ten."

is

but when the number two in turn is

manifestedness,

which shows

in term of the hiddenness and the manifestedness.

Another interesting

hidden,

is

manifest,"

Chih-yen,

analogy:

mysteries.

"The secret of simultaneous establishment

both hidden and manifest at the as

for the subsequent

the funda

two,

one

three and up to ten the numbers

is

are

one,

of hiddenness and

simultaneously present

to the point of view

23 moon.

When the number

counted,'

qualities

sa.me

only

one

in

a

given

aspect is

perceived.

?2

See above p.

23T.

45,

24Ibid., 25

P*

516c,

11.

This rather

11.

11f.

17f*

puzzling proposition is made clearer in Fa-tsang's In this metaphor of the example given Essay on the Golden Lion. it is if we the lion as lion, there contemplate said, "golden lion," the lion and no This gold. appears only means, according to him, that the If we contemplate the gold, lion is manifested while the gold is hidden. becomes And true. if we the opposite contemplate the gold and the lion, both are hidden and manifested simultaneously. Cf. T. 45, p. 6o5bc. The in his

1/11

The fourth existence of the

"The mutual inclusion and peaceful

mystery,

subtle and

is

minute,"

a

restatement of

co

mutual

inclusion and identification in terms of the contrasting concepts of the immense and the minute.

Any given

other dharmas and endowed v/ith all the

both, small and great

simultaneously

the minute

a

form like

the countless

small

mutually embracing

and

is related v/ith all the

Sumeru,

thus

qualities of them, and

completely.

Here it

particle of dust and the great Mt.

Buddha-lands,

and

dharma

Mt.

Diamond, and

peacefully co-existing

so

it is

is said that form like

on

are

without any obstruction

or

impediment. The above mentioned ten are

likev/ise all

immensity. v/ithout and

The

immensity

inclusive regardless

mutually large and

suffering are

the many

any harm

present

categories of

one

To

and the ,same

translation is found in W. -t.

,

namely,

all

of their minuteness

inclusive in the

uneasiness.

or

in

are

dharmas

put

it

things, or

small and the

otherwise,

thing at the

same

one

minuteness

time.

Chan, op. cit., pp. 411f* This principle ' Fa-tsang's Hua-yen Fa-p' u.-t i-hsin-chang( fr 3T ig= <
further elaborated in

.

T. 45,

P*

516c,

11.

21-23*

142

The fifth of the

ten

deals v/ith the mutual inclusion of the

times,"

Each of the three

times, past, present,

present,

and future

exist in

a

of time

thus

—

individuality are

forming

in

a

argues

in the

making

,

still

long

the

as

five

,

make

fingers

three times

altogether

or

do not

the ten

of "mutual identification"

eons(£Jj

and future

keeping

their

But

kalpas )

,

,

eons

nor

dissolved into

are

short."

in the

final

lose

times, although

(%&&$) Thus

analysis,

identical v/ith all

if it is

seen

ten

these

because on

identify of the the

"inexhaustible and incalcu

mystery, "The complete compatibility

and the mixed in all dharmas as

and "inter-

include and

single thought-instant which

a

their

is

neither

27

sixth

the

unit

one

long and short eons,

identity, mutually

all these distinct times and

level,

By

seen

ksana)

past,

times, v/hich

principle of mutual identification and interpenetration

ultimate lable

just

so

themselves with each other.

very

,

own

These nine

do not lose their distinctiveness.

times, past, present, like,

that

fist,

and future has its

nine times.

-fi.

"ten times."

"ten times."

the

rela/tionship

penetration"(/j$\ )

and the

thus

—

single thought-instant (

Chih-yen

they

"The distinct formation of separate dharmas

mystery,

as

" ,

it

meant that if any

is

others,

it

is

"simple,"

or

of the

simple

given dharma

"pure"^^,)

,

is

whereas

containing all other things in itself, it is "mixed,"

or

OP

"impure

"

(fft ).

It

27Ibid., 28

were

are

said that

517a,

Because the

cations which

"mixed"

p.

is

11.

English

"from the

9f*

":*&T&-fit# %Hf -£• *$ '4^^ H •"

terms

not desired in this

chosen here for Chinese

to the end there is

beginning

"pvire" and "impure" have moral impli context, the terms "simple" and words, J&. and %<&. .

143

nothing

but

single thought-instant,

one

single thought-instant 29

'mixed.'"

an

example, "when

so

on

is regarded

'mixed.'"

30

these two

the

time and there is

seventh

all dharmas

mystery, the

difference,"

difference

"one and

of

and many into

a

called

is

but

the number "one" and nine

ten,

in itself

are

it

,

considered

or

as

as

ten and

But when

'simple.'

'one'

also called

is

both

simple

between

perfect compatibility

priority

no

not

emphasis is shifted

lost:

It is

many."

hence it

one:

or

"The mutual inclusion of

said that

is called

in}

the ten

hence

"difference."

directions;

without omission.

29Ibid.,

11.

3°Ibid.,

p.

5,Cf.

to

the

one

identity

In of

essence

one

and

from the Avatamsaka-

"One Buddha-land fills up lithe

Cthose in] the ten directions enter the

The intrinsic

28f.

Quoting

and

penetrates into many

"mutual inclusion."

31

and many

one

subsequence, but the characteristics

sutra, Chih-yen elucidates this truth:

one

As

qualities.

and their

others

or

called

it is

v/ords,

same

it

simultaneously,

To take

included in nine

In other

In the

are

is

'simple.'

obstruction whatsoever between

or

possessing nine, ten, etc.

as

and mixed at

many

'one'

called

is

myriad practices,

"complete compatibility."

all identical v/ith one,

are

there is

mutual hindrance

no

them it is called

the

it

dharma has these two aspects

Every

because there is

contains

so

form of the

universe, however,

is not

%^^%&fr&-&tyfcfa$ift*k.~fe.*$.3/tg.'fi

517b, 11. 9ff*

ibid., 11. I6ff.

"-^^-A,t,?htt^^i- &&&*%. fa

144

destroyed.... of any

The bodies of all sentient

sentient

one

and the

being

body

beings

of any

included in the bodies of all other sentient are

made to be included in

nor

is

one

mustard seed."

there confusion in the universe.

Next

comes

the

eighth mystery,

for it occupies

v/hole ten

sentient

beings.... yet

Even Mt.

being

body

is

All the universes

there is

Sumeru is

no

crowding,

included in

32

"

As

nearly

one

identification of all dharmas

central,

one

particle of dust;

one

included in the

are

In

mysteries.

.

fact,

as

far

"The as

sovereignty of

length

is

mutual

concerned,

this

seems

third of the space devoted to the

the title itself

it contains

indicates,

the clearest statement of the two central concepts of "mutual identifica-

tion"(^@^p) that

even

and fourth

and

"mutual inclusion

though this

seems

mysteries, i.e.,

or

interpenetration"(^g\ )

similar to the truth expressed in the

the

case

penetration,

"

emphasis is laid

practical

It is most

second

on

minute,"

in the

"mutual identification and inter-

33

the truth of this

Moreover, to

said

"the realm of Indra's net" and "the mutual

inclusion and peaceful co-existence of the subtle and

present

It is

.

matters such

clearly

seen

32lbid.,

11.

55Ibid.,

p.

as

is

seen

here

as

faith and the attainment of the

here that the

I9ff*

mystery

philosophy

"j-a- 1^1,5$ ■+*

517c, 11. 5f.

applicable

Buddhahood,

of mutual identification

-HX--fc# <st#$*§nu*j£-

145

and

interpenetration

is

not

merely

scholastic

pale

a

speculation, but

74

strong practical, religious implications.'' because prior and identical and

that

says and

"when

in the realm of mutual

and

and

effect,

possible that,

first awakens

one

attained it,"

already

cause

it becomes

inclusive,

Avatamsaka-sutra , ment he has

and

subsequent,

35

the end is

obtained;

if

one

is

Therefore,

the moment

we

attain the first stage in

fifty- two stages ten

have

already

of ten

faiths,

obtained,

round and subtle

faith is

perfected

all the others

"any

stage

one

In this case, includes the is the

impossible

The

is

or

ibid.,

1.

11.

24.

a

other ten

is

It is

numbers,

same

Among

the

ten trans

stage of

time, because

stages." beginning and what

sufficient;

just

obtained. to

first

If the

Chih-yen

answers

that without

like the number "one"

in the

sense

that

one

is

-

religious meaning of Hua-yen philosophy will separate chanter.

10f.

"

stages.

if the

arises:

stage

obtained,

progress

practices,

of all the

stages?

impossible.

our

perfected at 'the

qualities

without the other

practical

56Ibid.,

are

then the first

be dealt v/ith in detail in

55Cf.

dwellings,

beginning

simultaneously

are

the

is

beginning

enlightenments,

of all the further

the remainder the first

all

question naturally

a

subsequent,

necessity

v/hich is

the

includes all

if the

attained all

stages,

fers,

hence

ten

in the

from the sutra it

identification and interfusion

same;

we

mutually

proclaimed

as

quoting

the

enlightenment,

text,

-

Further

are

one

are

the

aspiration for enlighten-

the

all

end,

to

According

has

rt®$-tfk-*p%6*b*f)*&"

146

one

in relation to the

only

existence of other numbers

other numbers.

does

"one" become

true of all the other numbers. is

if there is

meaningless

without

one

the number

tenth of

other numbers

a

cause

and at

possible

other numbers.

Likewise,

stages

thought-instant

one

say that he has

no

also real

one

tenth of

a

in the

result,

time is

same

in the first

it is

becomes

a

Buddha,

It is

the

yet

this

true that

same

as

upon the

mysteries touch

(matrix

of the

of dharmas

the

ground

are

Tathagatagarbha

,

to

It

is

,

Therefore, it makes

rousing the

does not

"in

a

mean

single

but this is not to

water in the

great ocean."

fundamental bases of the

In the ninth

.

mystery, "The

citta-matraQ'Iind-

of cittamatra and t athagat agarbha

significant

understood here

for the truths

According

37

the basis

Tathagata).

tathagatagarbha as

on

bushel

a

"Water in the rivers and streams is

further to go.

explained

is

possible by

of

stage

excellent formation through the transformation of the

only),"

same

that

sense

itself made

Buddhahood"( """^t-f^\'f^,)

interrelationships

the

And again it is also true that

though

one

but it is not

water,

said that

nullified.

attains

The next two infinite

are

and the

even

aspiration for enlightenment that the other

The

meaningful.

bushel the bushel too is Impossible.

a

both

is

one

It is

bushel.

no

Only by presupposing

as

that

the same,

citta(Mind)

and

and each is considered

presented here.

Chih-yen,

the True Mind

all dharmas

are

^8

or

One Kind.''

established As

by

the

said in the sutra ,

"

Ibid.,

p.

518a, 1. 23,

53"True Mind"(Cfcitf)f Tathagatagarbha(-?B'?-$!t )

are

"One

'Mtetfesf .i?/^ g.7K &%iS\$* %'-$%.■>]<.. i\i ) , "Mind-only "(pf?.u interchangeably.

Mind"(

used here

-

)

and

37

147

"the triple world is the

Mind-only."

Mind.

3° ^

illusory

Even

Together

samsara

and is

nothing but

and nirvana

grasping are

this

the

mystery of

the dharmadhatu.

is

so

much devoted to

li ra/ther than shih becomes

Nevertheless, by revealing Here it is

fested,

and

said that

the

that

tathagatagarbha

shih"

the

reality

"through

true so

understanding

on"

are

in

into these

of all dharmas is

is mani

"All

fostered.

and

actuality substance, phenomenal things

one

can

see

.

is

dharmadhatu in terms

basic doctrine

Chih-yen' s

of

be described

as

of dharmadhatu

From this it

.

by grasping As

the

is

clear

now

as

he tries

"interrelationship,"

he

completely

as

.

v/ell

as

to

as

that

Tu-shun,

to

see

for him

the

agrees with

this

-

interrelation

"simultaneously completing," "mutually

corres

ponding," "simultaneously establishing," "co-existing," "mutually

Ibid., p. 518b, 11. 17ff.

present

supra-rational principles

far

According to Chih-yen,

Cf.

but

indirectly,

mystery, "Fostering understanding

of the interrelationship of dharmas

can

mysteries

emphasis is again shifted to shih.

too the dharmadhatu is realized

ship

citta and

the other

or

way of

one

the

ed in the I-ch ' eng shih-hsuan-men

Tu-shun.

course

as

of

predominant.

penetrating insight

The above

than this

through shih,"

thus, only thus,

the true dharmadhatu

up here

implicitly

presenting

in the tenth

all umbrellas and

strea-mers, through

dharmas

Of

else

the doctrines

picked

are

also connected with these doctrines one

nothing

are

with the doctrine of sunyata.

cittamatrata, and the tathagatagarbha

the manifestation of

includ-

148

ing," "compatible," "mutually identifying,"

interaction,

all the

manifestedness, and many,

and

minuteness and forth

so

given dharma. Tu-shun

contrasting qualities

are

In such

a

of course,

When

Chih-yen,

fundamental

does not

compare the

v/e

find considerable evidence of

First

hiddenness

and

and

a

relational

and

mixedness,

completely present is

one

in any

faithful to

"development"

v/hich

Chih-yen'

on

of

At the very

itself

beginning

can

s

I-ch

'eng shih-hsuan-men,

as

a

"

This

.

s

listed

work,

as

follows: found in the

unlike Tu-shun's Fa-chieh-

"I-ch

Chih-yen

the Great

Vehicle(Ekayana)

'eng," One

makes

as

use

a

of "I-ch'

or

the Three Vehicles

eng" reflects Chih-yen' s

or

Hua-

(Triyana)

,

and

consciousness

so

on.

of the

-

distinctive tradition in contrast to the other Buddhist

traditions.

In view of

hsuan-men is

the first

T. 45,

P*

this, it

can

safely

Hua-yen "Credo"

514a.

be said that the I-ch 'eng shih-

in terms of v/hich the distinctive

Cf. also ibid.

,

p.

.

it clear that the

different from those of the Small Vehicle (Hinayana)

Vehicle(Mahayana)

This

"Hua-yen"

is

we

acknowledged

of the work is to proclaim the truth of the One Vehicle

yen, v/hich he claims

in

Some distinctive features

part.

be

work of the

of the essay,

be

might justifiably

the most discernible difference is

all,

declares

originality

no

expressed in the two works, i.e.,

Chih-yen'

differences,

"I-ch ' eng shih-hsuan-men

kuan-men ,

purpose

as

that there is

as

found in the I-ch' eng shih-hsuan-men

title,

such

outlook, Chih-yen

imply

ideas

Tu-shun's Fa-chi eh-ltuan-rnen and

as

on.

.

This,

can

so

immensity, simplicity

simultaneously

In such

and

516a,

11.

2f.

et passim.

,

149

beliefs

Hua-yen

explicitly expressed.

are

A second difference betv/een and Tu-shun's Fa-chi eh-kuan-men is

Although

many terms

element in

Chih-yen*

terms, "mutual vised here

are

shared

work is

s

by

found in the both of

identification"(^§gp)

for the first time in the

as

and the seen

essence'^isl^)

"common

secondary"(TI
,

,

and

it

of

striking

important Hua-yen technical

"interpenetration"(^@X )

"different

41

»

are

These two

newly introduced terms

with other

essence"^ ^)

"essence and function" for

terminology.

the most

Eua-yen tradition.

later, indispensable categories Third,

use

them,

that the most

extremely important terms, together such

I-ch ' eng shih-hsuan-men

Chih-yen' s

(^ ffl )

,

,

primary

as

v/ill be

are,

Fa-tsang's grand

should also be noted that the

"the

mosaic structure.

I-ch 'eng shih-hsuan-men

introduces the question of "time" in the context of the ten mysteries. For is

Chih-yen,

the

principle of mutual identification and interpenetration

applicable in temporal

forth

one

item in the ten

formation of

The

"ten

v/ell

as

as

in

of the ten

to

sets

fifth, "the distinct

times," solely

times," according

Ee

spatial terms. the

mysteries, namely,

dharma.s

separate

point explicit.

terms

him,

are

to make this

mutually

inclusive

an

and

penetrating, and

thus /.eon and

a

single thought-instant

are

essentially

identical. This

is

significant step leading

a

tov/ard the

formation of

cardinal Eua-yen doctrine of "attainment of Buddhahood in

instant'^ -\4vl^{$)

4

b,

1.

29,

See for c,

,

which is

discussed in the

example, T. 45,

6, 7, 11,

et

passim.

p.

516b,

1.

a

single thought-

eighth mystery, "the

23;

p.

517a,

a

11.

sover-

13, 20, 22,

150

eignty

of mutual

tradition is

concerned, Chih-yen

called doctrine

^M^W^) one

of his

identification of all dharmas

as

Fa-ch i eh-kuan-men

and

2)

tion of these three

in terms

and

3)

categories

of

for each

him,

any

tionship shun's

betv/een

mention "ten"

and

of

interesting

an

imply

item

of dharmas

the

in the universe,

of Tu-shun's

case

of the

1)

betv/een

Emptiness

The intuitive observa

case,

as

the

relationship such

can

and

"teaching

as

practice."

is

and

According

be understood in terms

to note that

that

Chih-yen ignores

v/hich is

Chih-yen

to

of this

or

first

those betv/een

the rela

category

in Tu-

considered this element to

"li and shih."

inexhaustibly,

the

In any case, is

supposed

-

since he does to include

it may not matter very much not.

In essence,

mysterious principles applicable

including

interrelationship

mysteries."

whether any particular item is listed are

In the

observed in terms

categories of relationship v/hich

"all" the pairs

mysteries"

s

"understanding

"Emptiness and form"

be included in such

is

.

relationship is expressed by thirty

Chih-yen'

of "ten

This may

scheme.

or

herein lies

chapter,

shih and shih.

in the universe

principle

It is also

in

categories

shih,"

relationship

all-inclusive

so-

category.

hand,

of "ten"

"li. and

meaning,"

the

emphasized

relationship, viz., relationship

On the other seen

Eua-yen

Eua-yen spiritual tradition.

interrelationship

li and shih,

principles, ten

the

as

Buddhahood"^'^!^^

later

classification of dharmas the

.

of

categories

form,

the

a

far

another distinctive feature in the I-ch ' eng shih-hsuan-

is found in its

three

first who

will be explained in

unique contributions to

Fourth, men

the

As

of "instantaneous attainment of

and,

,

is

" .

"Emptiness

to and

the

"ten

"all" the relations

form,"

"li and

151

shih," and the like. In view of

Ch'eng-kuan

and

it becomes clear that the

this,

that the

Tsung-mi

"ten

third section of the Fa- ch i eh -kuan-men

mysteries" ,

between shih and shih,

As mentioned

above,

relationship

of shih and shih but also to that

from

it

this, however,

the ten

mysteries

is

in the

are

derived from the

exclusively

with the

accepted with qualification.

should be

mysteries

are

v/hich deals

relationship

the ten

argument given by

applicable of

not

only

to the

"li and shih."

true that the two sets of

Apart

principles, namely,

I-ch' eng shih-hsuan-men and the ten principles

the third section of the Fa-chieh-kuan-men

other in their articulation The last but most

as

well

as

substantially correspond

in their

42

in

to each

meaning.

important mark of distinction in Chih-yen'

s

I-ch' eng shih-hsuan-men is that the truth of interrelationship is most

succinctly

formulated in terms

"ten

of

It goes without

mysteries,"

that all of the afore-mentioned distinctive features of the work to the

development of Eua-yen doctrine

major contribution, nevertheless, lies The theory of ten

doctrine. structure.

It

is,

mysteries so

It needs

overall structure.

to

becomes the

the contribution

of dharmadhatu

formulation of "ten core

of the

.

The

mysteries."

Hua-yen dharmadhatu

speak, the corner-stone of the Hua-yen doctrinal

only The

here

in its

are

saying

a

to set it in its proper

genius

genius

is

found in

will be discussed next.

See above notes

6 and 7*

Fa-tsang,

whose

place in

the

systematic

'

ideas

III.

THE SYSTEKATIZATIOH OF THE DHARMADHATU DOCTRINE BY FA-TSANG

Fa-tsang, the fundamental

the third

Eua-yen

patriarch of the Hua-yen school, inherited

dharmadhatu doctrine formulated

organized it v/ithin his finely

Chih-yen!s "ten mysteries"

refined theoretical

had been

clearer theoretical

context.

a

its

as

logical corollary

doctrinal system.

in his

the

a

work, Essay

essential

,

the non-existence

For the to

try,

to make

2

an

isolated

on

Imperial

For

a

2) of

Eall in

to

is

now

ingenious-

object lesson,

an

The

historical account of this

152

p.

clearly

seen

When he is asked to

topics

are:

Emptiness(i ^ ), 3)

50,

is most

Empress Wu, Fa-tsang, using

socio-political circumstances such a grand s7/stem, see above

T.

It

topic.

characteristics^^), 5)

also the Sung-kao-seng-chuan ,

logical prelude and

grand system.

the Golden Lion.

form and

wider and

central doctrine

truly

its

a

1

topics of Eua-j^en doctrine.

origination(&^£" ) 4)

more

in

elaborate

constituting the organic whole of

gist of Eua-yen philosophy

lion in the

golden

thus

as

general structure of Fa-tsang's system

famous

expound

no

the web of his

ly incorporated in The

It is

—

some

—

without

presented

In him it becomes the

with all other doctrines related to it some

is

and

Whereas

system.

simply set forth

philosophical justification, in Fa-tsang it

by Chih-yen

2

deals with ten

1)

the three natures

(= "(•£)

non-coming-into-existence

in which he

tried,

or

and below p.

p.

event, 732.

dependent

see

above p. 82.

See

had

,

153

(£ "£)» 6) six

the five

teachings(3-K), 7)

characteristics^;^), 9)

nirvana

(tx-tyf ) ;

(essence

or

theory

and all of these

substance)

It is

bodhi

seen

of the ten

and

here that

topics

are

entire

mysteries is given

arises

all phenomenal things

no

self-nature

Fa-tsang

on

goes

gold.

The lion is not

not non-existent."

Here

seen

the result

to the second

him,

the

more

lion has

existent,

of its

first

gold

the

Fa-tsang

principle for

the

as

form of the

and hence have

causation,

topic, "form

and

unreal; what

while the substance

own,

it manifests

once

Emptiness," is

real

of the

even

gold

the

"common

45,

P*

663c.

4Ibid.,

p.

663c,

11.

sense

and

10ff.

only is

though Emptiness

itself

through

the

theory

precisely, "three degrees of reality,"

1)

is

and

the form.

upheld

in

again confirmed.

topic, Fa-tsang introduces

existence.(parikalpita, ife> %f ),

5T.

topic.

that the identification of form and Emptiness

In the third or

of

of the lion is

Tu-shun's Fa-chi eh-kuan-men is

natures,"

just

It is also pointed out that

characteristics

it is

are

form(or shape)

"The

no

of

reality.

says:

has

that

10)

owing to "the artistry of the skillful craftman,"

so

or

He teaches

and

the

Fa-tsang's system

the

as

8)

,

characteristic).

or

the seventh

as

,

in terms

explained

in the structure of

Hua-yen teaching.

golden lion

mysteries(-r \ )

appearance,

presents the truth of dependent origination the

ten

enlightenment^ *£)

or

lion(form,

the

2)

existence"^ st^} ) the

of

"three

According or

to

imagined

"quasi-existence"^,^ )

or

"!*->«)£ °ft£$£ **$*>£ £<**&."

154

interdependent has

3)

existence(paratantra,Xfc.ftS)

immutability^^ )

the As

the fourth

of characteristics." says, or

"a,part

forms

into-existence"

gold,

Here

even

gold

the lion

nor

the

increases

we

that

a.xe

and

be

no

«

truth of "non-existence

the

he

completely,"

independent characteristics

told that the

they

phenomenal

in the ultimate

are,

forms

are

sense,

non

According

Ibid. See below pp.

existence, it

for the

to

him, depending

is not

Therefore,

substance of

classified

as

five:

Mahayana, 3)

the

teaching

of the

their

on

of the Absolute and the

are

the Sudden

of the

into

"non-coming-

nothing apart from

into existence.

into existence,

comes

Elementary teaching of

4)

comes

truth of

also touches upon the classification of

traditional teachings

Mahayana,

Since there is

that the lion comes

follows the

the

neither

gold

decreases. 7

or

topic.

there

topic.

actually

gold and lion, that is,

teaching

can

truth,

fifth

see

gold

Fa-tsang the sixth

the

if

the

the

v/e

noumenal,

with this

as

lion but

never

there

gold,

gold

.

Together

the

Reality(parinispanna, )$\ fy )

topic, Fa-tsang describes

lion."

all reduced into the

existent

v/hereas the substance of

"Since the gold comprises the lion

from the

of the

Perfect

or

,

teachings

Mahayana,

the Buddhist

Hinayana teaching,

the Final and

of

understanding

phenomenal,

l)

in

teaching of

5)

2)

the

the Perfect

Ekayana,

,

p.

664a.

This

topic

will be discussed in detail

158ff.

6Ibid.,

11.

7Ibid.,

p.

22ff.

664b,

";%$1MW& % ?\ t %■&??) t®*\ '4 11.

Iff.

"

later.

155

After these The titles The

of the ten

only difference

The order here is

there

topics,

mysteries the

is

the set of "ten

comes

are

exactly

identical v/ith

s.°

Another

here

peculiarity

is,

Chih-yen' s.

the

rearangement of the order of

1), 6), 7), 8), 3), 4), 2), 10), 5),

parison v/ith Chih-yen'

mysteries."

and

as

items.

9)

in

com

expected,

that every item is illustrated by the metaphor of the golden lion.

To

take

and

a

mutual stand

few

correspondence,"

manifest,"

it

lion and

is hidden.

is

said:

"Both the

is

the

complete. "9

lion

And

can

in the

"If this

contemplate the lion, there

we

case

means

that the

both of

that the lion is manifest while the

gold

is manifest and the lion is hidden.

them, they

are

both hidden and manifest.

secret and being manifest

are

only

appears

contemplate the gold, there is only the gold and

v/e

means

they

said:

gold;

no

contemplate

hidden

and

gold and

of simultaneous establishment of the hidden and the

If

lion; this v/e

it

mystery, "Simultaneous completion

together, simultaneously, perfect

of "The secret

the

of the first

examples,

they

are

revealed.

gold

no

If

Being

10

Having dealt with the ten mysteries, the essay ends v/ith the

presentation is

no

of "six

characteristics," "bodhi,"

and "nirvana."

But

there

elaboration, of any of these topics.

items, see above p.136 , and Takamine, op. cit., pp. 254f»

For the list of the of the various

9T. 1

lists,

45,

°Ibid

.

,

p*

665af

66 5b ,

&PH- t?*&ft-*f£

see

1.

19.

for

a

comparion

"%&tok iD*3-&t ®m%k"

"%%ty*-*% ty^A €? P?V€% $ ?,i %h*t »H %&M m^^n ?&tyip% m^tfyfcs 11

.

27f f

.

156

The we

see

can

in his

Essay

the Golden Lion is

on

how and where

Fa-tsang places

theoretical structure.

best summary of the gist of

tangible

and visible way.

,

summary,

is

undeniably

and there

ten topics

are

evident here. no

later,

lay people

fication

was

and

and

of the

ten

mysteries

doubt that it

no

ending

as

in terms

of

the

in

a

starting with

goal,

essay is too

to how all

of these

with each other.

gold

the

is

v/ith the ultimate

Nevertheless,

logically coherent

mysteries entirely

and lion

The

is,

as

expla v/ill

over-simplification at the sacrifice of the other

an

like

In view of the

fact that this

it is understandable

Empress Wu,

was

essay

that such

meant

simpli

a

inevitable.

The best

scholarly

substantiates the

chiao-i-fen-ch1

theory

Here in this

work in which

of the ten

i-chang(Essay

Hua-yen)

of the One Vehicle of

work,

follows the items of

it

seems

see

can

mysteries

how

Fa-tsang fully

is his Hua-yen I-ch' eng

Teachings

and

Meanings 1 1

which is

,

commonly

first glance that formula.

s

Chih-yen'

the ninth and the tenth items

v/e

the Division of the

on

at

Chih-yen'

dharmas enumerated in

F. H.

there is

theoretical elaboration

related theoretical bases. for

theory

Hua-yen teachings concisely organized

origination

organically

nation of the ten be clear

is

the

in v/hich

analogy

The entire structure and sequence

the principle of dependent nirvana

Moreover,

excellent

an

s

The ten

called

Wu-chiao-chang.

Fa-tsang faithfully categories

works appear here in this

interchanged

and

a

slight

or

pairs of

work,

v/ith

alteration of

Hereafter this work will be referred to as Wu-chiao-chang. Cook's Fa-tsang' s Treatise on the Five Doctrines An Annotated

Translation is

—

a

translation of this work.

-only

157

wording

in the

proper,

Fa-tsang

seventh and the

origination" ( +

calls

the

it

X ^^v),

but

tenth.

1 2

"ten-fold as

in the

In the

mysterious Essay

from the rearrangement of the order of the whatsoever from

rearrangement

Chih-yen' s list.

was

given by him,

difference betv/een the two.

1 3 J

a

On the

v/as

of

case

Chih-yen,

to

attempt

no

give

true:

categorically

(the

it

v/as

is

Lion, apart no

reason

surface level this

that

change for such

is

seems

no

substantial

correct,

but

emerges betv/een

Wu-chiao-chang

of his

newly developed The

enough.

v/as

1 3

T.

45,

he called "ocean-like

s amadhi."

If there

as

to

in the a

the

why

possible at all.

were,

principle It

v/as

any theoretical basis

ittamatrata(Mind-only )

given

"ten

of

and tathagatagarbha

Fa-tsang

as

presented

logical justification

on

the basis

mysteries"

profound dependent origination"

12Cf.

presented

mysteries

case

theoretical foundation. the

topic of

c

But

there is

,

was

is

interpenetration

Tathagata).

in the

the truth of the ten

logical elaboration

in the theories of

matrix of the

example,

specific

vision, which

any

of mutual identification and

at all,

there

significant difference

a

result of direct meditative

There

no

mysteries"

profound dependent

the Golden

item,

"ten

expositions of the ten mysteries. In the

as

on

or

might think that there

one

when viewed in the wider context the two

Since

of the

case

P*

or

the "ten-fold

is dealt with in the tenth

mysterious

chapter of his.

505a.

For This is also true in the other v/orks of his early days. An Outline of the of the $ *(*) Wen-i-kang-mu ( * i^, Meaning

see

Text [of the

Avatamsakal)

See above p.

,

146.

T.

35,

-Cf.

p.

also

501 be, 11. 17ff.

Kamata,

op.

cit.,

p.

or

139*

158

Wu-chiao-chang.

v/ith three

conjunction

1)

the

six

In this most

other

important chapter it

topics

and difference of the three natures (

identity

meanings of dependent origination

3)

the non-obstruction of the ten-fold

(

\ .i^&fc ■$:£!$.)

(

-f 1

.

% 9 @ \%'k )

tical

one

the

the basis

is

the

core

one

of three natures

(~.'\'t

There Betv/een these

,

topics of

actually

are

of the

system, last

trisvabhrvas).

the

aspect^^.&lSf'f

K

$^ ),

the

being

Among

these

first two

the

six characteristics

climax of the treatise

the

Hua-yen thought.

in his Hua-yen

are

causal

2)

:

mysterious dependent origination

of the theoretical bases

"three natures"

is called the

in the

,

in

follows

as

z'H &% )

perfect interfusion of the

it and the

groundwork for As

the

4)

These four

.

and constitute the third

and

,

presented

making four topics

thus

,

is

four, however,

being

application of it.

Fa-tsang introduces

Of course,

Chih-yen

V.;ia-shih-yao-wen-ta( Fifty

two basic editions of this

the theore-

the

16

theory

also mentioned Essential

text available

now:

one

"Sung text"(^^ ) and the other the "Japanese text"(3rn'£ two texts, there is generally no difference except some

).

insignificant variants. But a noticeable difference is the order of the The ninth and the tenth chapters in last two chapters in the tv/o texts. Cf. the Sung text are the tenth and the ninth in the Japanese text. Bussho kaisettsvi tai.iiten, op. cit., vol. 3, P* 44ff* Cook, on. cit.. Cook says that while the Sung text seems to be "consistent pp. 103f. v/ith the internal structure," the Japanese text seems to be "more logical." But he does not speculate on the reason why the orders of the chapters are As the reason for this difference Chi-kyon Kim suggests thatdifferent. it is because the so-called Japanese text v/as the text brought from Korea where its ninth and tenth chapters had already been exchanged by Ui-sang who, having received the text from the author for revision, might have considered that order as better for the sake of the logical sequence. Cf. Chi-kyon Kim, "ki-kaido-sho ho(^ -,q %% % ) in Gaku.jutsu nenuof/f "tfjjj. the Taisho the order of Sung text is In 1971). 1&), 1, (Tokyo: April, followed and by "tenth chapter" here is meant the tenth in the Sung text. 16

Cf. T.

469*

45,

pp.

499aff.

See also

Cook,

op.

cit.,

pp.

404 and

159

'

Questions and Answers

on

discussion, having

direct logical connection v/ith the ten

Unlike

no

however,

that

doctrines of

According ,

it

his

.

v/as

a

general

mysteries.

from the Wei-shih school It is

mysteries.

is borrowed from the orthodox

,

Vijnanavada

paratantra( interdependent) and

interpretations

noted,

applications

are

,

and

peculiar

19

to

the three

Fa-tsang,

each have two

aspect;

,

r-(a 1.

theory

of the ten

parinispanna( perfected)

system.

own

But this

1P

though

even

this

Hua-yen theory

parikalpita( imagined)

dharmas

Avatamsaka).

Chih-yen, Fa-tsang adopts

to substantiate the

to his

the

Parinispanna J

They

natures,

are

as

v/hich

follows:

comprise all

20

immutability(* % ) obedience to conditions (?if.SlO

2

Parat antra.

.

r-(a -\

naturelessness(-&ri ) quasi-existance(^ ffi )

Parikalpita

3.

17Cf. 1! three

As

natures,

T. 45,

P*

0 pa

non-existence(5?-& )

L(b

common-sense

524b.

Question 35.

regards Fa-tsang's a

essential

few additional

existence(4fj$ )

inclusion of the reasons

are

Yogacara doctrine suggested. In addition

of

to

give a rationalization of his doctrine of mutual interpenetration, there is mentioned his ambition to make his system complete by including in it all the available main doctrines With such a desire it is natural for him not to miss of prevailing schools. the Vijnanavada, v/hich v/as influential in those of the trisvabhava theory of Esuan-chuang. Furthermore, it is also said that days through the efforts of Empress Wu, who patronized the Hua-yen favour his desire to win the own her reign v/ith the universe taught in Hua-yen school and identified philosophy, is seen in his inclusion of the Wei-shih system. That is to say that for the Empress who usurped the throne from the preceding reign, v/hich patronized the flourishing Wei-shih school, the superiority of the Hua-yen system to the Wei-shih system had to be demonstrated, and this was Cf. Kamata, op. cit., done by including the latter in the former by Fa-tsang. and and 46f. 146ff., Cook, op. cit., pp. pp. 139f»» the need to utilize

identification and

it to

160

Parikalpita-svabhava is

something

v/hich appears to be real and existent to the

but which from the

{$%%)* it is

In the

of

principle

relatively

as

"

it is

(/<*-•/ /$j ).

self-nature.

Anything

on

svabhava there is for the

This

almost

21

The

no

on

sort of existence or

on

it

"quasi-

is

it

is without

another for its existence

is

"naturelessness"($.Tt ),

parikalpita-svabhava and paratantra-

the dual

of

some

the

because of the very fact that

difference from the

peculiarity

according to

dependent origination

dependent

of

So it is both

"interdependent" reality,

or

"quasi-reality"

hand,

and hence

explanations

emphasis

terminology.

own,

is

Fa-tsang,

essentially non-existent"

and thus has

the other

that is

nature of its

a

In these

except

reality.

But

or

real because it arises

the within/, frame-work of

dependent

without

"ultimately

dependent origination,

"similar" to ultimate existence

and

to

common-sense

doe3 not exist.

essence

of paratantra-svabhava, .

case

regarded

of

standpoint

existent"(H^| )

"sentiently

"imagined" reality, according

or

aspects of

Vijnanavada doctrine, each item

as

well

Fa-tsang's interpretation

as

new

is most

peculiarity of Fa-tsang's interpretation of the three natures, especially in contrast to the corresponding Indian Yogacara theory, is well examined in Nagao Gadjin, "Eozo no Sanseisetsu ni taisuru jakkan no gimon"(Some Doubts concerning Fa-tsang's Discussion on the Three The

Natures), Fifty-year Aniversary Commemorative Anthology of the Kyoto University Department of Arts and Letters (Kyoto: 1956). pp. 185-205. and Cook,

cit.,

op.

2°T. pi

45,

499a.

a

The Sandhinirmocana.

XI, 38-41; A,

P.

30ff*

discussion of the Yogacara doctrine of the three nature, ch. VII, 10ff.; Asahga's Ma h^yanasutra nkara , ch. Vasubandhu's Vi jnantimatratasidhi. Levi, ed., pp. 39ff* and

'For see

pp.

K.

sity,

Chatter jee, The Yogacara Idealism

1962),

pp.

199ff.

A

good

(Varanasi:

Banaras Hindu Univer

summary of "the three nature"

is

found in

161

obvious in the As

Reality. is

far

concerned,

nature

case

of

parinispanna-svabhavaT the

the first

as

aspect

there is little

beyond any change

or

of

difficulty

"obedient to

have

in the

direct

The fact that

counterpart

Fa-tsang quotes

But

or

Absolute

immutability^ \ )

is,

The Absolute is

v/ith it.

transformation.

that immutable Absolute is no

that

it,

"Perfect"

view that

Fa-tsang's

conditions'^ ul^)

Vijnanavada theory

by

seems

to

22 of three natures."

from t a that gat agarbb a texts

such

as

the

Lahkavatara-sutra and the Awakening of Faith in the Mahayana to support this argument indicates that the real in

Yogacara theory

of the

in terms of the

"£;$( f*\ )

v/hich In

fact,

His

in

essence,

task is

and at the

they keep their the

own

Vijnanavada only

as

the

the

Vijnanavada

unreality

of

time

are

identities to

explain

as

23 •

See above pp.

Cf .

Hakeda,

tr.

and cf.

op.

are

phenomena.

his

own

also

"Mind

phrases,

^

nor

as

is not concerned with

is he interested the

Sunyavada

He

adopts

so

.

each of the three natures

cit., pp. 31ff*

op.

in

far

as

the material from

view about dharmas

Cook,

was.

mutually identical

different from each other in

According to Fa-tsang's scheme,

22

v/as,

phenomena

to show that all dharmas same

aspects

"Mind in terms of phenomena" («\V

using this three-nature theory Fa-tsang-

establishing

primary

derived from the famous twin and

found not

The two

theory.

found in the Av/akening of Faith,

epistemological problems

solely

are

Absolute"('<
are

of this view is

but rather in tathagatagarbha

in

Absolute,

source

cit., pp. 34ff.

162

of the two

partakes

existence"^^ -$r ),

in

"existence."

In

From the

ly identical;

unity

and betv/een

its

own

is

he is

represent

are

seen

standpoint

an

noumenal and

existence, i.e., In

"six meanings of

given

short,

empty

they

and

all dharmas

essence,

of

ultimate

are

of appearance,

there

and

noumenon

both

are

phenomena

phenomena.

emerging theoretical principle

on

v/hich

Fa-tsang

identification and interpenetration of all dharmas

in terms

of

.three natures

"emptiness"

of dharmas

is that

and "existence" which

phenomenal aspects respectively.

from this basic

principle

premise, Fa-tsang presents another

for the doctrine of the mutual identifica It is the so-called

tion and mutual inclusion of all dharmas. the

both

are

attributes and

characteristic.

and the other

grasped

related theoretical

non

"quasi-existence"

,

or

making in. discussing the

Proceeding

The

in those three natures repre

and apparent differences betv/een

bases the idea of mutual

all dharmas

and "essential

,

standpoint of emptiness, i.e., of

phenomena

Here

point

"existence"^ ).

all dharmas

Fa-tsang's theory,

but from the

each of them has

The

existence"('H#j )

devoid of all empirical qualities

essential

and

parinispanna, paratantra, and pari kalpita represent

and "common-sense

existent. are

"emptiness"^ )

those of "obedience to conditions "(?&>&.)

"emptiness";

sent

of

immutability( 3> =| ), naturelessness(£'l'£ )

aspects of

{Wfy ),

aspects

dependent origination

in the second section of the tenth

Of. T. 45, p. 499a.

in the causal

chapter of

the

theory

aspect"

of

v/hich is

Wu-chiao-chang.

.

163

This is also found in

works3

Chih-yen' s

2CJ '

and is

formula found in Vasubandhu's Mahayana. s ejngr aha

But here again on

the

Fa-tsang utilizes

originally

conjunction

the

on

P6

27

and other

this material to

places.

his

justify

interrelated components of the dharmadhatu.

into his system in

based

views

own

He incorporates

v/ith the three-nature

it

theory.

While in the previous section he tried to demonstrate the of all dharmas

interrelationships in terms of their

primarily

relationships, i.e.,

The mutual identification and

aspects.

thus shown within the context of both of

emptiness and existence

have six

meanings.

does not

require

has power,

empty,

to

essence

of all dharmas

They

and requires

which is

existent,

►•■&)»

"the

( $ $ /M^ $"& )

»

25T.

and has

cause

27

1)

"the

"h 3>

'^ &&«.);

has

existent,

and

6)

"the

35,

P.

66ab,

31,

p.

115c, l65bc, 389a,

For other

T.

sources

which is

45,

see

The tv/o

cause.

identical not

are

causes

2)

3)

PP*

Cook,

require

from the

causes

has

power,

v/hich is

cause

"the

cause

4)

existent,

empty,

v/hich is

"the

cause

conditions'^^ /^7>

Z 4$r

lacks

and T.

pov/er,

45,

P*

and

requires

544c

et passim,

op.

cit.,

and

and requires conditions"

power,

530c-531c,

aspects

and the

empty,

"the ;

only

are

of causal function.

v/hich is

fl f'$ {"■&)

and does not

cause

and

conditions'^ 'x^TMrf-Jfc.);

requires pov/er,

in terms of their functional

from that

cause

conditions'^ '? fa

v/hich is

26

T.

are

are

all dharmas

conditions"^ 7fl

lacks power,

5)

Fa-tsang,

namely,

interpenetration of things

standpoint of essential reality but also

According

of essence,

section it is discussed

in this

ontological natures,

in terms of their causal

in terms

pp.

57, 445,

and

460,

164

conditions^ Si^^i. ). in terms of the six

And each of these six meanings

categories found

"momentary extinction"^! all

conditions'^ '$&%. )

own

result"(?( k ^ )

??;&)

Mahay anas amgr aha :

2) "co-existence"(i|/& )

,

explained

,

1)

3) "requiring

4) "being fixed"(^^ ), 5) "attracting

f

6) "continuously following

and

,

in the

is

and

its

transmigrating"

(■fSfiLft ).28 It v/ould be

beyond

our

purpose to embark

these in detail in connection with the

Yogacara.

29

view of

"emptiness"

From the that the

one

standpoints

standpoint

thing(A, la )

other(B,A£)

were

opposite

it is

be

seen

is

of

of

"pov/er"

"pov/er

or

able

to exist:

not

own

and thus

the case,

only from

the point-

"condition,"

that B has

mean

is included in A.

that A is

able to exist

pov/er,

Hence, everything, according

as

it has pov/er

the other.

and

this v/ould

no

in,

state that

pov/erlessness"( "p "$~fr ),

that B has pov/er while A has

included

to

attempt

an

of the

suppose

complete pov/er, and that 'because of this

had

power whatsoever of its when the

explanation of

and "existence" but also from the other two stand

from the

points, i.e.,

can

an

epistemological theory

Briefly speaking, however,

the mutual relatedness of dharmas

on

Consequently,

and thus A is

all

or

are

no

On the other

by

B:

this

hand,

means

to be reduced to B.

not, includes,

things

power

or

is

mutually inclusive

These six items

different translations.

appear in slightly different forms according to The phrases in this text are found in T, 31, P*

389a. 29

For

a

444ff*, Takamine,

detailed op.

exposition, see Cook, op. cit., 183ff., and 249ff,, etc.

cit.. pp.

pp.

54ff* and

165

and

penetrating

each other.

from the standpoint of

Futhermore,

conditions'^ '$ £■& ^
(]S\<3)

and "different

tv/o

categories

<^ ) ,51

essence"(^|

is said that A requires the other other conditions have their at

own

it

that

by

essence

mutually

that A is its

is

or

not

"common essence"

to

Fa-tsang,

possessed

This is the

reliant

These

to be called conditions

identities.

also called

This is

(%

%% vfe

in the above-listed

)

"mutual reliance (

of

"common essence"

or

no

he tries to make

"not being

"

are

rather

v/ith the

not

it

more

T. 45, P*

51Pbid., 32

&) ."

other

complicated,

but it suffices

"essential"

32 one

in

having pov/er, requiring

or

to

establishing

p.

explicit

that that

see

"func-

the

the

By introducing not

requiring

conditions" in explaining the principles of the interrelationship of

5°Cf.

%%

.

dependent origination of dharmadhatu.

the. idea of "having

or

categories Fa-tsang's attempt to emphasize

together

doctrine of the

the

of all the other conditions within itself and

aspect

explanations

tional" aspect

if it

implies that those

inclusion of all other dharmas within it there is

left.

requiring

if it is said that A does not require any other conditions

contrast,

means

it

identities, for,

aspect of "different essence" which ibid in

According

essences

or

discerned:

conditions,

should have different

all, they

are

"requiring

interrelationship

is

things,

dynamic

503b, 11. 17ff.

503b, 11. 3-6.

The terms "functional" and "essential" are used here in the of the Chinese concepts of t ' i-yun.g( essence and function). Especially the term "functional" is adopted here simply to refer to the interactional aspect of the interrelationships of the dhn^rinas, and should not be under stood in the sociological sense. sense

166

and functional

as

essentially

functionally,

in terms

or

of the

well

static and essential.

as

all

things

of mutual

principle

are

Whether viewed

interrelated and interfused

identification and

interpenetration.

This is what he tries to show when he concludes the section Because of the concepts of emptiness and

follows:

as

existence,

there is

the truth of mutual identification; because of the concepts of having pov/er and

lacking power, there is the truth of interpenetra tion; because of the concepts of requiring condi tions and not requiring conditions, there is the category of common essence and different essence. Because of these concepts and categories, it is possible that

even

These

dent

in the causal

established to give

"three natures" and "six meanings of depen

aspect,"

philosophical svxpport

Apart from

skin embraces

oceans. 33

theories, namely,

origination

mysteries,"

pore of the

a

tall 'J the lands and

two bases v/hich

are

to the

these two theoretical

theory

Fa-tsang "ten

of the

groundworks,

his

presenta.-

of

tion of the

chang, as

in

34

theory Athe

also

betrays

Chih-yen1

ten

the. I-ch' eng shih-hsuan-men

Fa-tsang

see

v/as

common

more

55Ibid.,

503a, 11. 12-14*

ibid.,

''"Ibid. p.140.

.

concrete

pp.

found in the Wu-chiaoa

few

and different

essence

by using

an

analogy

Cf. Cook.

op.

of "ten

cit.,

where

examples,

p.

in

essence

carried out in terms of the number

makes it

54Cf. above

on

as

To take

peculiarities.

some

discussion

s

mysteries itself,

"ten,"

coins"("f ^)

467.

-

"9.£ 'ifij^fc

505aff.

503b, 1.1, et passim. For the usage of According to one source, Chih-yen explained p.

of interdependence interms of ten coins for Ui-sang(l') from Korea. Cf. T. 45, p. 760b.

a

man

Among

from the

the

"ten,"

the

principle

East( jjj

the extant

;L

A

)

,

documents,

167

Another important peculiarity of Fa-tsang's interpretation of the

is his

mysteries

mutual inclusion and

yung( )f

the

dichotomy

principles

,

or

clear division of mutual

interpenetration^ A )

function),

of the

applying

Hua-yen world-view.

Concerning different aspects:

1)

mutual

of

in terms

and

tj_i('f^:, essence)

For the first time he

respectively.

of t'i and yung,

identification^^ g-p )

employed

each of these to the two cardinal

He says:

essence

there

are

two

identification, and 2) The reason why there

mutual inclusion. are these two aspects is that all dharmas

originating interdependently have the following two principles: 1) emptiness and existence: this from the standpoint of self-essence(-& ^); and 2) having pov/er and lacking pov/er: this is from the stand Because point of pov/er and function( ft TI ) of the first principle, mutual identification .

is possible, and because of principle, mutual inclusion

does not

Fa-tsang, however,

analysis

essence(4>lr)

essence,

is

,„

possible.5

forget

to insist that in the

mutual identification and mutual inclusion

principles but only "When

the second

is

tv/o

aspects of

a

single principle.

subsumed under function

and thus there is

subsumed under essence,

only

there is

are

( f?l )

,

final

not tv/o different He

there is

clearly says: no

separate

mutual inclusion; when function is no

other f miction,

and thus there is

only

' however, Ui-sang's Hua-yen I-ch* eng fa-chi eh -t u( *^ ?& -^» 2A.% \|J ) is the first one to use this analogy of the "ten coins." In Cf. T. 45, p. 714b. fact, in this part of the_. Wu-chiao-chang, Fa-tsang seems to have heavily depended on this work of Ui-sang, his senior colleague under Chih-yen. For see Sakamoto, op. cit.. pp. 438ff. a comparison of the two works,

36

The

question of

t

'

i-yung v/ill be discussed in

more

detail

:

later..

57T. 45, P. 503b, 11. 6ff. "ti|4t^=Pl -*ae? --ftktlV'-hfoL-n y/A^^k^A^-fo-kPl -'£/§& *tV6<* --b&th *t%iim &%i&tei$AU? MIUX^SA--

168

mutual

identification."5

These tv/o are,

it were,

as

the results

of two

different angles from v/hich the principle of interrelationship is This

idea of t

'

i-yung^

is

found not

but in almost all of his other

writings.

Ch'eng-kuan

adopt

and in

categories

in all Chinese

the

Liebenthal,

thinking."

who used the terms

of the

58ibid.,

n.

is

it

use

39

JJ

the

as

This

in

a

It

metaphysical 41

v/as

sense

Ever since he

of the basic

one

v/hich is

Wang

t'

of

t[_i

and

"fundamental

i-yung is

Pi(£^,

226-

for the first time in

interpreted the thirty-

Tao-te-ching in terms of t' i-yung,

2Hf.

this work

followers,

dichotomy

"pattern"

philosophy.

history of Chinese thought.

eighth chapter

and

his

,

Strictly speaking, however,

derived from Taoist

originally

249)

to W.

Furthermore

their theories.

elaborating

according

yung,

also

Tsung-mi,

only throughout

seen.

42

this

idea has

n%HW%<4£&ty<£iK*$&t*yw4fam*\im>

39 -^For

example, Chih-yen: T. 35, p. 15b, 1. 5, P* 15c, 1. 15, p. 46a, 15, P* 48a, 11. '26, 28, etc. Fa-tsang: T. 45, p. 502b, p. 1. 3, P» 637ab, etc. Ch'eng-kuan: T. 45, p. 672b, 1. 16, etc. 635a, Tsung-mi: T. 45, P* 684c, 1. 16, etc. 1.

W.

1968),

p.

Liebenthal,

(Hong

Chao Lun

Kong: Hong Kong University Press,

17. 41

For the historical

Kenji Simada, "Talyo

no

development of

rekishi ni

yosete"(A

the t' i-yung

idea,

Contribution to the

see

History

of the Concept of T' i-yung) in Essays on the History of Buddhism present ed to Professor Zenryu Tsukamoto (Kyoto: Naigai Printing Co., 1961), pp.

416-430.

Here he mentions Hsun-tzu

as

the

Liebenthal and Chan, however, agree that the term in a metaphysical sense.

first

Wang

user

of the term itself.

Pi is the first './ho used

A part of Wang Pi's commentary is found in Wing-tsit Chan, Way of Lao Tzu, op. cit., p. 168, and his A Source Book in Chinese Philosophy, op. cit., pp. 322f. The

169

become the basic

for

principle

and its manifestations.

explaining

On this

the relation betv/een

reality

point Wing-tsit Chan aptly says:

The concept of substance Ltli3 and function Cyungl first mentioned here, were to play a

great role in Neo-Taoism, Bviddhism, and In fact, the Chinese Neo-Confucianism...-. very

have conceived

relationship

thing)

and function

,

tions). 43

Needless

to say,

with that of Taoists. vised to refer to v/as

functions

(£8§f) most

not

adopted or

and

the

For

(its

and its

clearly expressed

not but

whereas

in the

applica

for

Wang Pi, for

substance, aspect of

but also to

interpenetration(#g A)

a

' usage of t i-yung is not identical

to show the dual

manifestations,

When

(the

in the nature of

various

Eua-yen

examples,

"non-being" only

to be

everything

of substance

idea of t' i-yung is

following passage:

when the trajna illuminates the ILL the non-obstructive appears clearly

and there

characteristic of seeingj the f

shih,

it

unction(yjjng)

is .

shih is

clearly discernible, existence, and thus function v/ith

essence,...

Because

[the state of Although the it has

no

self-

identical

is

li and shih

are

mutually interfused, essence and function If from are unimpeded fgto be identical] the standpoint of mutual inclusion, it is .

the function v/hich makes various different iations possible; if from the standpoint of

43

The Way of Lao Tzu,

44Cf.

ibid.,

p.

168.

45Cf.

T.

p.

503b.

45,

op.

cit.,

and its various

explain mutual identification

one understands that worldly things are produced and have no nature of their own are of one taste, [he sees]] the essence

(t'i);

was

' Fa-tsang t i-yung

essence

Fa-tsang's

.

t ' i-yung

p.

168.

170

mutual

identification, it alv/ays of one taste. 46

is

Eere

Fa-tsang

mentioned t'i

without

differentiation,

But his

primary

concern

that such

apparent

usages of

is

it,

the

and yung was

mutual identification and is

as

to

the

is

essence

as

v/hich

essence

of "one taste"

v/hich is

phenomenal manifestations.

various

explain the cardinal Eua-yen idea of

interpenetration

quite different

It

in terms of t'i and yung.

expression of t 'i-yung, together with

an

or

some

from the traditional Taoist

other

Interpret

ation. But

regardless

of whether the

content

the traditional Chinese

understanding,

the fact

t* i-yung," v/hich Liebenthal desceibes

part of is

the

taken into consideration that the

respect

is the famous

"dynamic,"

as

This becomes

Eua-yen philsophy.

triad of t

'

is

that the became

Buddhist

"pattern an

pattern

i-hsiang-yung( fr£ %% 1$ )

of

integral

evident v/hen it

especially

general

from

be different

might

in this

essence-

or

AP

^

Although

characteristic-function. the

in

t

'

i-yung pattern

Eua-yen philosophy

is

dynamic aspect

of t

only

the

relationship betv/een

those between

one

manifestation and the other

that not

if not more,

time,

It should also be remembered that

predominant.

the

is mentioned from time to

this

'

essence

i-yung

was

intensified

so

and its manifestations but

manifestation,

were

equally,

emphasized.

46Eua-yen

i-hai

pai-menffijfc& -^ h?1^ ),

4'Cf.

above pp.

167

43Cf.

T.

672a,

45,

P.

,

45,

p.

637a-c.

26, b,

1.

9, etc,

and T.

1.

T.

45,

p.

p.

635a,

684b,

1,

11.

3-8.

21, etc.

171

With regard to the find

more

such

as

striking

is

were

Avatamsaka-sutra)

written.

The

known

traditionally

as

theory the

chih-kuei(

of the ten

"new ten

v/e

other

%%%% »'l%

It is not known

.

can

works, The

,

when these

exactly

mysteries expounded therein

mysteries

it may not be the case,

speaking, however,

itself

mysteries

evidences of doctrinal progress in his

T'an-hsuan-chi and Hua-yen-ching

Essentials of the works

of the ten

theory

"(^fj \\ )

Strictly

.

for the Hua-yen-ching chih"

kuei

written before the Essay

probably

v/as

the latter contains the so-called "old ten In any case, the ten

categories and

teachings

{&iH ), 4)

according

of dharmas

meanings(^.^)

practice

and

,

to the

(^tfl), 8) and

10)

men

and dharmas (A

response and

li and

shih(£f ^), 3)

1)

are:

realm and wisdom

ect(l3 f- )

6)

beings(^i), 7)

essence

and function

and conf

orming(^."|U

,

'

the

contrary

,

stimulus^. Kf ). ten

items,

the

Hua-yen-ching chih-kuei

v/ith each

other, constitute

49

^Cf. Bussho kaisetsu taijiten,

op,

being

simultaneous

the non-obstructive and

interfusing principle of dependent origination.

p.

They

and ef f

teaches that these ten sets of contrasting pairs,

corresponding

mysteries,

cause

:A ). 9)

Eaving enumerated these

and

yet

mysteries."

"new" system of the ten

stages^T^u) ,5° 5)

environmental world and sentient

the Golden Lion,

concisely reorganized.

are

2)

on

52

This free and infinite

cit.. vol. 3, pp. 72f., and

74* 50-

For the

meanings of these terms,

51T.

35,

P*

123b, 11. 6-8,

52T.

45,

P*

594a, 11. 25f.

or

see

above p.

HTC. 4, P*

48d,

134*

and T.

45,

P*

594a.

172

principle

of the

interrelationship

of all

functioning

in

called

non-obstructions"( +•&;}•&).

"ten

ten,

that

is,

in

is

things

expressed here

fields of dharmas

all,

This

.

Strictly speaking

is

appearance(li^@), 2)

(-$

), 4)

mutual

hidden and the Indra's

inclusion(M.A.), 5)

manifest(F^gl), 7)

net(nj? $]{| ), 9)

secondary ("£

h'%- )

narrow^ ^A )f 3)

the broad and the

the ten

the subtle and the minute and

10)

the

theory

of "ten

hsuan-chi is different from the old

items

are

different.

is

1)

replaced:

of the hidden and the

simple and the

mysteries"

manifest,"

the

replaced by

secret and the revealed" (1% 3*

1)

and brilliant

55T. 54

Takamine,

For

op.

35,

P*

This

one

8)

and the

more

form in the T'an-

new

is

important

The order that

2)

"the complete

some

" ,

3)

and

Mind-only"

of the

compatibility

"the excellent formation in the

lists of the

"old

"the simultaneous establishment of the

narrow

compatibility

,

2)

"the

sovereighty

"( JS^ | fc^-l^kf^)

of the

qualities

of

,

and

being

and

3) the

123a, 11. 28ff.

comparison of the order in the various texts, cit., pp. 254f. a

actually

with the

in several respects.

$& 3 <| J$W

obstruction of the broad and the

perfect

,

the

"the secret of the simultaneous establishment

mixed in all dharmas

are

53

JJ .

But what is

through the transformation of ten

6)

,

(^0 )

primary

mysteries," especially

found in the T ' an-hs'uan-chi

of the items

nature

.

synonymous with the one

so-

and many

one

This rather simplified set of "ten non-obstructions" is

"new"

1)

identification^ /f.)

mutual

times(-H£. ),

the

it is the

"non-obstruction in ten aspects," to wit, the non-obstruction in and

as

see

non-

"the

primary

173

and the

secondary"( -£^f- i©fl£| 4^-P^) Since the first

phrasing second

one

of the old one,

one

is

an

adoption

of

Fa-chieh-kuan-men ,

and is

non-obstructions.

The most

which

Fa-tsang

First, in which the to show the

i.e.,

an

Such

ed to him to be

The

a

striking difference

It

he offers

is

things

second,

one

possible.

more

that

this is

clearly

"that v/hich is established

nature."

56

It is true that

describe the ways

plainly is

working,

this

item

into existence and

instead as

a,

seems

function,

that in order to

get rid

matter-of-fact

more

cittamatrata must have and it

context,

"ten reasons"

why

reason

seems

seem

v/as

the interrelated-

to be that this item

it is based upon the

seen

by

in

55

important

gives the impression

Chih-yen,

come

of the

previous ten

is in the third one,

dealt v/ith in the other

as

The

meaning.

double purpose.

therefore,

seems,

tradition of the so-called "Final In

a

fundamental principle

later

in

item from the third section of Tu-shun's

v/hich phenomena

separately

actually presented

alone

on

of the awkward

similar to the second item of the

inconsistency,

of all

significant change

unlike the other items v/hich

ground

smoothing

a

principle of interrelationship

description.

ness

an

no

to have aimed at

seems

the cittama.trata.

of such

involves

merely

there is

«

Teaching

of the

tathagatagarbha

Mahayana" ( ^

when he says that this

principle

the pure and true Mind of the

even

Fa-tsang himself,

3J? £k%k)

in his

*

is

ta.thagatagarbh.a-

early work.

55

Ch'eng-kuan has also an explanation for this alteration. He thinks that because this item of cittamatrata is basic to the whole system of the Hua-yen doctrine it should not be enumerated as a separate item.

Cf. Hua-yen-ching

56T.

45,

P.

sui-shu-yen-i-ch'ao(^,;."I

518b, 11. 17f.

j'/~

t';-;-,-$j%-&y),

"^^n^^J^if^iz."

T.

36,

p.

75b.

174

Wu-chiao-chang. explained

this

But here in

of doctrinal

a

later

stage

tried to elevate this item

completely

Teaching" ()|l 7%), by removing

In of the

the

fact,

of

qualities

traditionally among the

considered

What

ten.

In

item

new

being

simultaneously chu( % retinue.

this

element from his pure

foreign

or

item in terras of the tathagatagarbha.

is

)

own

58

and the

seconary"

compatibility —

is

comprehensive and representative

here is that any

primary

,

heterogeneous

and brilliant

"perfect

primary

the most

and pan (4$-)

Fa-tsang's

the

to have

to the level of "the Perfect

Eua-yen system.

—

implied

seems

fundamental but rather

both the

as

he

development,

'

"When

analogy:

and

given object

secondary,

be

can

chief and

given direction becomes

a

primary, ten directions become secondary, and this applies to all other directions.

v/ith each other. the

primary

are

The

A, C,

secondary of

so

is not

58

Cook,

op.

For

and the

..59

then

In other

B, C, and

the centre of

Therefore,

the

and

secondary

brilliantly compatible.

secondary.

There is

no

T. 45, P* 507a,

a

secondary

quality

words,

so

similar

static situation v/here

a

on

attention, of

primary

intrinsic in any dharma but is given to it in the

relationship.

57Cf.

and the

do not conflict

secondary

primary centre of attention,

become

on

and

and the

but when B in turn becomes

secondary; and

primary

primary

perfectly

when A becomes the become

the

Therefore,

or

nexus

given object is

.

11. 9ff*

argument,

see

Kamata,

pp.

cit., pp. 135, 553, and

cit., p. 522.

59HTC.

4,

P*

496c.

T'an-hsuan-chi, T. 35, p. 124a, 11. 2f.

175

always primary fixed

as

primary

nor

the others

are

simply primary and

secondary

secondary

or

at

always secondary.

the

same

but

Things

are

not

fluid enough to be both

are

time.

Another distinctive point noticed in the T'an-hsuan-chi and the

Hua-yen-ching chih-kuei

in contrast to the

that

"ten

Fa-tsang gives

the

In the TVan-hcuan-chi the as

Wu-chiao-chang

reasons"(-+\fe )■

for the

"ten reasons" for the ten

system

and others of ten

mysteries

are

is

mysteries. listed

follows:

1)

Because of the mutual reliance in

dependent origination

(<&£t*8^£) 2)

Because of the universal infusion of the dh arma-natur e

3)

Becavise

everything

appears

by

means

of the

Mind-only

(£"# <£*!*£) 4)

Because [all dharmas 1

5)

Because

6)

Because there

largeness

are

are

like illusion and have

and smallness

infinite

are

no

essence

not fixed

causes

("& ?£«££&)

7)

Because the

8)

Because of the excellent transcendental pov/er

9)

Because of the

attainment-qualities

great function of

are

absolutely perfect

s amadhi

(:.p$Kmtx ) 10)

Because of [.the pov/er of 1 the inconceivable liberation

( acintya.-y imoksa)

T.

phrases

are

35, p. 124a, 11. lOff. In the Hua-y en-c'n in g slightly different. Cf. T. 45, p. 594c~595b.

ch ih-kue i

,

the

176

The first are

to be noted is that

thing

given here this does not for the

required

various

that all of them

collectively

are

principle of the perfect interrelationship of all

Each of them in itself is "ten reasons"

mean

these ten items

though

even

simply

a

complete

make the

standpoints.

As

all dharmas

can

reason

for the

Fa-tsang

says:

be

as

"Even if any

be

can

.

and the

principle,

point that this principle

dharmas

seen

from

of these ten is

one

<^1

applied,

it

Nevertheless,

v/ith the

ative of

all,

because in most and

the

This is

even

same

seen

as

J

interfused without

more

cases

he

eleborates

importantly,

this

the theoretical bases

in the

the first

Fa-tsang

must have been the most

second,

Secondly

basically

true that to

seems

together

fseen

explanation of,

go ,

under this item

the differences of conditions

complementing( 5i& %&% ), (3)

(^&7&*)&), (4)

essence

X

the first item: In the

origination."

mutual inclusion of different

), (8)

45,

pp.

62T.

35,

P.

594c,

347*

1.

"ten

the

mutual

meanings":

pervading

and

essences(^k£ £fiX ), (5)

essences(^§ k\\ %% ,

(7)

mutual

3f )

,

"7ftJt.+ *

interfusion common

essence((*l
common

obstruction^ fak^m)

29-595a, 1. 1.

(6)

inclusion in

mutual identification in

complete interfusion without

61T.

is

complete compatability without obstruction

function(<^l$ ^ |$ )

and

essence(l£1 ^ %%

(9)

reasons

in the Wu-chiao-chang.

Fa-tsang lists again

mutual identification of different

of

example,

(ff&&k^r^fr ), (2)

represent

or

this item alone.

on

""

T ' an-hsuan-chi

(1)

important

presented

"Because of the mutual reliance in dependent

sometimes

item,

set of ten

for

impediment."

,

and

(10)

,

perfect

f^-^tH^^^^1^-"

177

endowment v/ith the

common

and the

different( isl^l®^ ).

evident that most of the fundamental idea3 v/hich

laboriously expounded

in the

Wu-chiao-chang

The fact that these ten

reasons

in the

While

Wu-chiao-chang

explaining

,

is

more

the first item of the

all the fundamental ideas such

existence," "having essence."

64

or

Needless

connected v/ith the

as

seen

"essence and function," "emptiness and

these

are

theory"

in the causal

and

Fa-tsang

seen

systematic expression

Cf.

identical v/ith those found

or

not

directly

"six meanings of the

the

tried to

are

This

set of ten

reasons

present everything

in

is

a

in the form of ten items.

of dharmadhatu doctrine has been

that the basic doctrine of the interrelation

ship of things transmitted to est

"common and different

exactly

aspect."

Fa-tsang's grand system

It has been

examined.

given before, especially

in the Hua-yen-ching chih-kuei

concise, organized, systematic v/ay, especially Thus far

were

except for the fact that they

indication of how

">

"ten reasons" Fa-tsang mentions

having power,"

"three-nature

dependent origination an

not

to say,

in the Wu-chiao-chang,

surely

clearly

so

of the

reorganization

a

theoretical bases for the ten mysteries v/hich

already

neatly presented here.

are

are

were

It becomes

him

in his

by

Tu-shun and

Chih-yen

philosophical exposition.

Sakamoto, "flokkai-engi

no

rekishiteki

finds its full It

is

by

Fa-

keisei"(Historical

Development of the Dharmadhatu-prat Ityasamutnad a) , in Shoson Miyamoto, ed., Bukkyo no komnon shinri(The Fundamental Truth of Buddhism) (Tokyo: Sanseido, 1956), p. 931* Eere a chart clarifying the interrelationships of these items is given. 6/5

'T.

other works.

45,

p.

See T.

595a-b.

45,

p.

The similar passages are also found in his 622a-b, and T. 45, p. 646c.

.

178

tsang

that the

hence

firmly

of ten

theory

footed

highly

on

mysteries

is

put in

a

wider

and

context,

refined theoretical bases such

the

as

"three-nature theory" and the "six meanings of dependent origination in the causal

The idea of ten

aspect."

set of meditational

in terms of

"requiring also

by

items,

"emptiness

and

but part of

an

is

no

pov/er and

requiring conditions,"

the cardinal twin

longer

principle

of

and

clearly systematized As far

function."

rightly

as

be said that

v/ill be

seen

course,

this does not

systematization

Fa-tsang represents

ment of the dliarmadhatu

doctrine,

for both

that Ch *

is

photocopies of Fa-tsang's system.

As

spiritual

situations

the

emphases they developed.

so

were

on.

It is

"mutual

inclusion,"

"essence and

concerned,

it may

their

and

Tsung-mi,

as

v/ith few modifications. and

different,

or

Ch'eng-kuan

eng-kuan

were

so

the culmination in the develop

later, a,ccept Fa-tsang's system mean

lacking power,"

in connection with ideas of

theoretical

isolated

Hua-yen philosophy,

namely , "mutual identification" and "interpenetration" is first

an

organic system substantiated

existence," "having

conditions and not

him that

mysteries

Tsung-mi merely

offer

and intellectual

problems they faced

and the

Of

IV.

THE ELUCIDATION OF THE DHARMADHATU DOCTRINE BY CH'EITG-KUAN AND TSUNG-MI

Ch'eng-kuan "ten

mysteries"

such

as

sutra) »

,

Commentary

.

and the Hua-yen-ching hs ing-yuan-p ' on

Forty Fascicle Avatamsaka-sutra)

the

the standard

"old" form found in the works

of

Chih-yen

from his

Apart

in the

"new,"

explanations of why and of the

meaning

it is difficult to find any uniqueness in the main doctrine.

dharmadhatu

theory

on

his

v/ritings

the Avatamsaka-

"%Jjfr&%

in-shu( ^/^ h% \ t W va Vk

as

replaced

the

Commentary

mysteries"

chang.

repeats in

?j|

2

the so-called "new ten the

v/hich he

theories,

sub-commentary, Hua-yen-ching-sui-shu yen-i-ch'ao(

its

$"&?%$*%)?),

and its related

Hua-yen-ching-shu^ffirffi \\h.

the

,

inherits the traditional dharmadhatu doctrine of the

His

As

fact,

T.

35,

P*

515a-c.

2T,

36,

p.

75bf.

5HTC. 4Cf.

7, for

in contrast to

Fa-tsang's Wu-chiaoin the

of the order of the

Ch'eng-kuan' the

adopts

s

"old"

v/ere

ten

items,

presentation of

development

should be found somev/here

of the

else,

not

in

mysteries" itself.

matter of

a

system

few items

unique contribution to

doctrine, therefore, of "ten

a

and

Here he

.

..

p.

the foremost contribution of

Ch'eng-kuan

to

246af.

example, T. 36,

p.

179

75b, ETC. 8,

p.

269ab,

and p.

186ab,

etc.

180

the

Hua-yen philosophical tradition,

consists

in his

elucidation of

dharmadhatu doctrine in terms of the so-called theory of "four-fold dharmadhatu" (

^V^-X97).

Of course,

expressed in four dimensions

by

his

but

predecessors,

finally formulated

subsequently

became

yen tradition.

on

can

s

regarding

be found in the Fa-chi eh-hsuan~chir>g(

in three ways,

seen

v/hich reads

.

^t),

4)

and

2)

actually

In other one

shihf^-art&fcML

and

noumenon

these

Cf.

6T.

3)

are

P*

commentary

follows: are

dharmadhatu of

shih( ?f
).6

%»

as

either

1)

spiritual

dharmadhatu of

phenomena,

dharmadhatu of the non-obstructive inter

phenomena,

or

4)

dharmadhatu of the

phenomena and phenomena.

non

As D. T.

Suzuki

aptly

"four ways of viewing the Dharmadhatu."'

Suzuki, Essays 45,

his

to the dimensions of one's

the dharmadhatu

see

obstructive interaction of

points out,

,

the four dimensions from v/hich the dharmadhatu is

dharmadhatu of noumenon,

relation of

%\^ )

dharmadhatu of the non-obstruction

words, according

can

the four-fold dharma

they have altogether shih. dharmadhatu( % ~\ %- ),

the non-obstruction of li and

of shih and

as

■>%.

of the dharmadhatu

1) 2) li dharmadhatu( if -X % ), 3)

insight,

was

but

four 'dimensions:

seen.

admits,

of "four-fold dharmadhatu," which

standard formula

The characteristics

are

himself

5

Tu-shun's Fa-chieh-kuan-men

These

Ch'eng-kuan

to his credit that this idea

solely

theory

as

standard doctrine of the dharmadhatu in the Hua-

a

Ch'eng-kuan' dhatu

the

as

upheld,

was

it is

the idea that the dharmadhatu is

672c,

11.

in Zen Buddhism,

11ff.

third

series,

op.

cit.. p.

I5O.

"St$i*§ #«?!*£ «.«&$«*% -f5i$ ^*S5i$-

181

Before going

theory

on

to

of four-fold dharmadhatu.

earlier theories v/hich might the formulation of his

According

-£">&#.&

)8

of

of the Silla

own

seems

directly

indirectly

or

1)

Ch'eng-kuan' s

necessary first to survey

some

connected with

be

to the Hv/a-om-kyong mun-ui-yo-kyol

dynasty,

Ifester

flou.

,

750, A.

c.

Lin('te %^> )

D.),

a

mun-tap( ^%.W&-%.t\ Korean monk-scholar

advocated the

"dharmadhatu which follows

"dharmadhatu v/hich responds to

v/hich forgets

it

of

investigation

theory.

P'yo~v,'on(^-|

fold dharmadhatu:

2)

detailed

a

theory

and

4)

four

conditions'^ ft£.£V:^)

conditions'^ ft £fc*i^- )

conditions''^.;!:^ %^ ),

of the

,

3)

"dharmadhatu of

,

"dharmadhatu

dependent

origination"(^ij.^'t^' ). According

to

P'yo-v/on's explanation,

the first

of the dharmadhatu where the differentiations such

as

one

is the

"realm and

aspect

wisdom,"

7

'Suzuki, op. cit., p. 151* Ee further explains the "four ways viewing the Dharmadhatu" as follows: "(1) the Dharmadhatu as a world of individual objects, in v/hich case the term dhatu is taken to mean •something separated'; (2) the Dharmadnatu as a manifestation of one or one spirit (ekacitta) elementary substance ( ekadhatu) : (3) the Dharma dhatu as a world where all its particular existences (vastu) are the Dharmadhatu as a identifiable v/ith one underlying spirit; and (4) of is v/here each one its identifiable v/ith every world particular objects other particular object, with v/hich whatever lines of separation there of

may be betv/een them all removed." Q

"an anonymous collection of Concerning this work Cook says: questions and answers concerning various problems in Hua-yen philosophy. The various answers are drawn from the writings of Fa-tsang, Hui-yuan (Fatsang's pupil), and several other.... It is very useful for not only study of various treatments by Hua-j^en masters of a given problem." Op. cit., Kamata also recommends this work as an excellent introduction p. 110. to various topics of Eua-yen philosophy and as an indispensible source for Hui-yuan 9

about

Op. cit., pp. 537f*

study.

The dictionaries accessible

"Master Lin"

10HTC.

12,

or

his work

p.

341a.

to

me

do not carry any information

"Fa-ching-lun"( 'A it %% )

.

182

"form and

Mind," "particularities,"

according to conditions. has

substance

no

or

"various

The dharmadhatu in this

essence

of its own,

and

so

on

arise

aspect,

it

is

said,

tastes,"

and in fact it is

only

a

provisional aspect derived from the absolute dharmadhatu v/hich is beyond any division.

The second

is viewed from the

in the disease of for

healing." or

has

essence

no

thing

is

upaya

non-duality, the

being(asti) ,"

of its

The fourth

'true

nor

the

the

dharmadhatu v/hich appears

diseases,

is

preached

only

as

and thus this too

dliarmadhatu is the

all

are

non-being, duality and

destroyed,

neither

11

born,

existing

forgotten.

nor

nor

which

reality

"all dharmas

destroyed,

as

such

are

neither

non-existing,

Here existence and Here

also

are

state which emerges after

and in v/hich

neither

N0t only

forgotten.

This is the state of the true

phenomenal aspects

of dharmadhatu;

—

and

and function of the dharmadhatu

essence

ca/tegorizations totally vanish.

essence

its

is the

entrapped

are

"non-being(nasti)

example,

forgetting itself

existing and non-existing." other

"For those who

forgotten; being

are

nature,* originally

increasing

for

dharmadhatu

Here both the appearances based upon conditions and

aspect of the

transcends all

aspect in v/hich the

The third is the dharmadhatu in v/hich every

ovm.

forgetting everything.

the

this

for them

even

but

names

the

for the sake of treatment of

forgotten.

the treatments

is

prescriptive standpoint.

Likewise,

remedy

one

and

non-existence,

yet and all

"Thusness-" itself is the

the non-obstruction of

dependent origination

is

function.

11Ibid., ifr^fe ."

p.

341b.

"

-^>i^^^^8^1^.i-5.-;^i.*tT.^^f-^-^

183

This last aspect of the dharmadhatu is further subdivided into four.

12

These four items

basically

similar to those of

focus

attention.

our

Again according the Silla went

as

% ), 2)

to

1)

follows:

conditioned

unconditioned

neither conditioned

that this is

nor

a

source

ignored here, because they and

Fa-tsang,

on

idea of

a

.

dharmadhatuf fa %%?'&%• &■ v^ %~

unconditioned

but because

of this

theory,

of

),

and

I^fo^

.

both

4)

dharmadhatu( # # % *'£ •£ & ^^T ).

Won-hyo* s is

lost,

who owed much to

classification in his T ' an-hsiian-chi

12Cf.

617-686)

%.%'A% ), 3)

,

It

Hwa-om-kyong-sof^'<e ?fe. ) it

is

impossible to be its

non-obstruction("f£ ^%T^lA^ ). idea of the dharmadhatu is

just

sure

-7

adopted Won-hyo *s

Won-hyo,

and added

«

true meaning. jt

Won-hyo 's

now

dharmadhatu( s amsl-rta-dharmadhatu

dharmadhatuf as amskrta-dh

However, Fa-tsang,

that

,

v/e

four-fold dharmadha tu. v/hich

hew it is different from Master Lin's and what is

dharmadha/tti of

v/hich

are

reorganization of Master Lin's "dharmadhatu of

dependent origination," which is the

Won-hyo

of Korea had the

dynasty

be

P'yo-won's report, Won-hyo (fuHL

conditioned and unconditioned

seems

can

one

Therefore,

represented, by

more

item, viz.,

it may be said and

large,

in

ibid., p. 341bf.

13

Fa-tsang's debt to Won-hyo becomes evident in a comparison of their commentaries on the Awakening of Faith, found in T. 44, PP* 202226, and pp. 240-287 respectively. Ch'eng-kuan and Tsung-mi also frequent ly

refer to

Won-hyo 's commentary.

14T.

35,

P.

440b, 11. 25f.

184

Fa-t s ang '

s

pr e s ent at i on .

According

to

1 s

Fa-tsang's explanation,

"conditioned

first

the

dharmadhatu" is the realm of "seeds of all dharmas "( %% A ff differentiated "dharmas of the three

times"( Sit^'A )

3-)

and all

The second one,

.

"unconditioned dharmadhatu.." is the dimension of the absolute Emptiness for v/hich

original

Fa-tsang

purity" (•l,¥>f?1)

defilements" and

(fct*ftPl).

unconditioned,"

which reveals and the

enumerates tv/o

By

aspects, namely, "the

and the nature the

"purified

from stains

it is meant that the dharmadhatu has both the

Absolute"^' $.•*» )

and

betv/een "Mind

"Mind in terms of

phenomena" («ti

The fifth is

the

embracing(%^M) aspect

of the

and there

can

be

no

attachment

are

simply

whatsoever^ 3^ J"j ).

"dharmadhatu of non-obstruction" in v/hich universal and

perfect

interfusion()DM?l)

dharmadhatu is also

[without second] dharmadhatu" ( The first tv/o

—

called,

"A %

aspects of

in

realized.

are

Fa.-tsang's

own

This last

term, "One

).

the dharmadhatu.

dharmadhatu and the unconditioned dharmadhatu,

aspects

i'^).

unconditioned" shows

nor

the realm in v/hich all forms of conditioned and unconditioned

away(^^f^)

aspect

appearances()\|ti P*l )

or

obstruction(*$£.PT )

aspect v/hich is beyond any

The fourth "dharmadhatu of neither conditioned

taken

or

third "dharmadhatu of both conditioned

itself in various characteristics

in terms of the

nature of

namely,

the conditioned

correspond exactly to the

of shih and li of the four-fold dharmadhatu

system

of

Ch'eng-kuan.

"ETC. 12, p. 343af. Here P'yo-v/Sn mentions the similarities and differences betv/een the theories of Won-hyo and those of Fa-tsang. 'We can see

that in most

tions

.

cases

they

share

common

explanations and canonical quota

185

Fa-tsang himself understands

that

these tv/o

the basic interrelated components the characteristics

dharmadhatu of

of nature

the

(li)

Items, then, point to

were

dharmadhatu of shih.

basic elements. v/hich not

only

The fifth

that

even

is

especially

li and shih but also

perfect interrelationship

therefore,

the harmonious

of

even

apparent without

When both

an

implied

in this

P'yo-v/on

(%&■ ), kuan and

does not here as

use

disciple

What is

v/ho

IDT. 45, %%A%

£*f #-Jfc*S£it-*-"

passage it

follows:

especially

is difficult to agree v/ith

"If neither nature

of dharmas of

as

noted here is

When

the

obstacle,

principle and fact same

tine

one

17KTC.

and

12,

are

one

pp.

17

If

a

a

evident,

phrase, "dharma the

Ch'eng-kuan,

of

Hui-yuan

heretic

that

by Ch'eng-

Hui-yuan the

exa.ctly

P'yo-v/on

is

is said

same

correct,

Wing-tsit Chan, v/ho translates

character

nor

exists,

it becomes

340d,

at

the

and

same

343c,

are

the realm of dharmas

combined without

is

d.

clearly

in

of facts.

obstacle, the tv/o Op. cit.,

time two."

as

it becomes the realm

When both fact and character

principle.

existence without

two

11. 24ff. "%-Kte*Ht<\AnA% **!*.$« fc£." In view of the context, in translating this

627b,

p.

the

in

are

is

theory

condemned

was

in the titles of the items.

Ch'eng-kuan' s

It

used in

to have mentioned the four-fold dharmadhatu v/hich is with

following-

item.

chief

Tsvuig-mi.

The

shih and other shihs

also touches upon the dharmadhatu

Fa-tsang's

combined,

into the state in

insight

dhatu of the non-obstruction of shih and shih" idea is

are

interrelationship of these

permeating and including.

though Fa-tsang

"If

there v/ould be the

abolished,

were

it is the dharmdhatu of the non-obstruction of li and shih'.'

three

are

of the dharmadhatu when he says:

if the characteristics of shih

li;

this v/ould be

hindrance,

aspects of dharmadhatu

are

p.

at

415*

186

it is certain that fold

dharmadhatu.

Yukio

works,

but

ion of shih and

Chih-yen

and

authority

an

Chfeng-kuan

in

shih,"

very

different in contents,

19 '

knew those terms used in

independently

as

In any case,

In his

the five-fold dharmadhatu of

Hua-yen-ching hsing-yuan-p' system again,

22

but

in this

ca-se

21 ,

he

interesting

say about the

Fa-tsang

en-shu

of

v/hile

forms, they that those

by Hui-yuan.

"four-fold dharmadhatu" he

yen-i-ch'ap,

without modification.

he admits that he

20

introduces In the

adopts Fa-tsang's

"four-fold dharmadhatu"

his

applies

Tu-shun,

rightly points out,

first used

were

In the Hua-yen-ching sui-shu

writings?

"non-obstruct

the

used in the works

it is

s.

Hui-yuan 's

identical v/ith each other in

Ch'eng-kuan

least

derived them from

terms, except

Sakamoto

four terms connected v/ith the dharmadhatu What then does

at

Ch'eng-kuan,

1 ft

frequently

are

Hui-yuan 's philosophy,

actually derived from Bui-yuan'

were

Furthermore,

Ch'eng-kuan' s

on

of

theory

for those

general,

are

Fa-tsang.

and

Hui-yuan* s are

Sakamoto,

it is also possible that he

Hua-yen tradition

formulated the so-called four

the first v/ho

regards the titles of the items,

It may be possible that

the

is

that the four-fold dharmadhatu

assumes

as

Hui-yuan

1 8

Cf op. a

cit.,

p.

detailed,

.

his article

903* of

study

the historical

on

development of dharmadhatu,

See also his Kegon Kyoga,ku

Hui-yuan'

s

no

Kenkyu,

op.

cit,, for

Hua.-yen thought.

19

Hui-yuan 's four-fold dharmadhatu is entirely devoted to the explanation of his idea of "classification of teachings." For contents, see ETC, 12, pp. 340d, and 343c, d.; and Sakajnoto's article, pp. 902f. 20

Cf. T. 21

This

is

36,

p.

654b.

Ch'eng-kuan' s commentary

the Avatamsaka-sutra

.

or

Gandavyuha-sutra

fascicles." 'ETC,

7,

p.

249d.

.

on

the third translation of

i.e., Hua-yen-ching

in

"

forty

187

idea to it. f ollov/s

Here, Ch'eng-kuan begins

discussion of dharmadhatu

his

as

:

The dharmadhatu is neither a dhatu nor a nondhatu , neither a. dharma nor a non-dharma. In of its namelessness

spite name

it,

it

is

the

if one is forced to so-called dharmadhatu of

non-obstruction and non-hindrance, v/hich is still and vacant, infusing deeply, including and

embracing the myriad things. Mind, whose essence is beyond being and non-being, and whose characteristics have nothing to do v/ith birth and death.... If one understands this, he v/ill be greatly if deluded about this, there v/ill awakened;

broadly,

This Is One

be

no

end to birth and death,

Then he goes

on

to

analyse the

^3 dharmadhatu into the shih

dharmadhatu, the li dharraa.dhatu , and the dharmadhatu of non-obstruction, the

last

one

being subdivided

shih and li and the

thus

as

the dharmadhatu of the non-obstruction of

dharmadhatu of the non-obstruction of shih and

making four altogether.

In diagram it is

1.

shih dharmadhatu. ........«."...

2,

li dharmadhatu.

3.

dharmadhatu of non-obstruction:

1)

f ollov/s:

,

I

II

dharmadhatu of the non-obstruction of shih and li

2)

as

shih,

,

,

.Ill

dharmadhatu of the non-obstruction of Bhih and shih.

explains

Ch'eng-kuan

now

23Ibid.,

249c

IV these four dimensions of dharmadhatu

".«:;:£*£$ *t#«t*$ slMfc**** $*# + «££& &**i%m}A% fc^&eifc '-M%t\% &%%.%% epfc-'O- fffctfi* %%*\%& p.

...

188

one

by

the

dhatu(chieh)

tion";

means

summerized in ten

and

contrary."

categories such

and

causes

"immeasurable" number of

an

24

effects,

In

"teaching

as

in the

Second, or

"nature " (14

),

According

phenomenal things

to

like

1)

the

Ch'eng-kuan,

from

stains"(^it *fel"1 ) pure and

originally

(if^r ).

24

7,

By

all

things

of the

HTC. 7, p. 249d, 11. 7f<

26

27HTC.

7,

p.

even

dirt, by getting

25-

P*

means

"essence"

nature.

one

is

26

27 .

The true And this

seen

as

having tv/o aspects:

and

2)

the nature

"purified

the former is meant tha.t this nature is

244b.

"DT. 45,

world

'

.

For his other lists

P*

says,

the latter is meant that

By

or

the infinite number of

purity" (11 ^ Pi )

permeates

may be concealed v/ith

HTC.

Fa-tsang,

"nature of [originall

conforming

phenomenal

li v/hich is still and void is the very nature of dharmas

nature, Ch'eng-kuan,

be

and

men

particularized

dharmadhatu, "dhatu"

all identical with this

are

the-

can

25

of li

case

It is the

v/hich

meanings,

the dharmadhatu

is

phenomenal i zed into innumerable things.

"perceptible by consciousness."

things,

and

again says,

"particulariza-

or

function, and

and

essence

this

short,

he

of the shih dharmadhatu,

case

"division", "differentiation,"

means

and shih

objects,

in the

First,

one.

673a,

1.

1.

250a, 1. 6.

v/ith

though

rid of

dharmas,

taste(~°;f.)

one

the

and

originally

sameness

pure nature

impurities superimposed

see

T.

45,

p.

672c,

upon.

and

189

it it

be restored to its

can

original purity

even

as

gold

pure

appears

after refinement.

Third, Ch'eng-kuan

contends

dharmadhatu of non-obstruction is to say that there

Nothing

This

1)

aspects:

"dhatu"

in the

both

essence

and

being

both

truth, according

to

him,

of

forms,

perfect harmony ( to

According

and non-attachment

i.e.,

phenomena^ C %

are

Im

)

,

time the

grasped in three

( fi^*^- p^ ),

and

3)

the

and characteristics

essence

the first

Mind

the

as

one

means

that the tv/o aspects

Absolute('C ii-Ko ),

not exclusive ofeach other.

the whole universe without any confusion seen

same

totality.

*f jMtfUfctfc'fct }8J?*L r*1 ).

Ch'eng-kuan,

of the dharmadhatu,

be

That

identification( ^i?*.i?tl'1), 2)

interfusion and complete transcendence of and their

can

of the

particulars.

and at the

essence

non-obstruction of mutual

deprivation

case

differentiation in this state of

no

is hindered from

particular.

the

is

means

that

or

and Mind

as

These tv/o constitute

hindrance whatsoever.

It is

again that Ch'eng-kuan relies upon the basic idea of the

here

op

Awakening of Faith, The second

as

aspect

tion of li and shih there

conditioned and the are

all

did his means

be

can

predecessor Fa-tsang. that

no

unconditioned,

beyond description.

in the dimension of the non-obstruc

distinction between li and form and

Emptiness,

"The dharma-nature is not

and

so

shih, the on.

£confinedl

They

'

in .

language

or

discourse; speechless and unspeakable, it is always quiescent."

About his

commentary

on

it,

see

dependence Takamine,

on

op.

this

text, especially through Won-hyo ;s

cit., p. 272; Eama,ta, op. cit., pp. 525f»,

etc. 2Q

t

-TMd.,

p.

250b, 11.

12f.

2C''

"viW3-fc*m*£ft*ml5t^$',£.,,

190

The third aspect points v/hich li and

shih,

more

and shih and shih

each other and further constitutes the

duality

emphatically are

three items

specifically point

obstruction of shih and shih. dharmadhatu in the purest

harmoniously interfusing

complete transcendence

of the phenomenal and .the real.

kuan again enumerates the ten items.

all

to the state in

For this third

Among them,

of any

aspect, Ch'eng-

he says,

the

last

to the transcendental truth of the

30

sense

The dharmadhatu in this state of the v/ord in that

it

non-

is the

includes all and

is identified v/ith all.

Although in

his

Hua-yen-ching hsing-yuan-p'

in-shu

mentions the four-fold dharmadhatu. he does not elaborate of the non-obstruction of li and shih" and the

Ch'eng-kuan on

"dharmadhatu of the

non-obstruction of shih and shih" here because these tv/o items

v/ere

supposed to be understood in the context of the "dharmadhatu of obstruction" v/hich

explanation

v/as

understanding of

shih and shih is most

true the

comprise these tv/o.

Therefore,

of these tv/o items must be found somewhere

His

commentary

said to

on

the

explicitly

all-pervading

and

found in the

a

detailed

else.

.

Fa-chieh-hsuan-ching

all-embracing

his

,

According to Ch'eng-kuan,

the non-obstruction of li and

Fa-ch i eh-kuan-men represent the

non-

dharmadhatu of li and shih and that of

Tu-shun's Fa-chieh-kuan-men

Emptiness($ •& ),

"dharmadhatu

the

shih( ?f ■% -jjr. %)k )

[shihl( ifl^^ % )

li_ dharmadhatu.

,

the and

found in Tu-shun's

the dharmadhatu of the

non-obstruction of li and shih, and the dharmadhatu of the non-obstruction

Cf.

ibid,, p. 250c, 11, 4ff.

191

")1

of shih and shih,

respectively.

explains the dharmadhatu items v/hich

men,

32

Consequently,

of li and shih,

he

in many

introduces the ten

simply

v/ere

expounded in the second section of the Fa-chieh-kuan-

some

of his

.

with

own

comments

and

canonical

some

As regards the dha.rrna dhatu of li and shih,

commentary

the

on

33

principles.

relationship

betv/een li and shih.

mutuality" (i1?^

men,

shih .

)

He classifies

He

of mutual

says that

"this

relationship,"

established,"

and

These Item

and

are

1)

is

35

2)

v/ords,

Items

3)

v/hereby

li enables

reorganizes the

pairs of mutual

in the Fa-chieh-kuan-

li," according

pervasion" (^@1&.

the fovindation of the In other

to

of li and kinds

the basic truth of the

4), "By li,"

)

following four

this is

and

in his

so-called "five kinds

the

and

five

"Shih pervades

"Shih is able to reveal

establishment"^!? 1$ ),

51Cf.

Ch'eng-kuan,

them into

constitute the truth of "mutual

non-obstruction of li and shih. is

54

of li and shih.

namely, "Li pervades shih,"

Ch'eng-kuan,

quotations.

second section of the Fa-chieh-kuan-men ,

ten items of

of

v/here he

places

means

of

li,

shih

said tc show "mutual

are

rchih to be established and shih

"

Fa-chieh-hsuan-ching, T. 45, p. 672c.

&•£ |i)

32

SI si*

=-M&

"bee, for example, the Hua-yen-ching hsing-yuan-p' in-shu. HTC' ' 7, p. 244cff., the Sua-?/ en-ching-ahu-ch ao-hsuan-t an HTC. 8, pp. 264bff., T. 35, p. 5Ha, the Yen-i-ch'ao. T. 36, p. 72a, etc. the Hua-y en-chin g-shu .

.

^See

above

54Cf,

Fa-chieh-hsuan-ch ing

35TV , Ibid.,

p.

p.125f.

676c,

1.

3.

.

T.

45,

P*

676b,

nilHt&.f*>$n1r'"

11. 9ff.

192

allows

li to be revealed and manifested.

shih is

li,

destroyed,"

standpoint of its

of

li,

existence,

and shih alone or

is

"destroying"

each

can

other, although

nothing but shih,"

be

regarded

there

can

be

of shih from the highest viewpoint.

summed up

of li and

With

observation.

presupposed,

li,"

the

to

are

If

and

regarded

one,

of mutual

something

is

presupposes tv/o different

are

seen

sense

p.

679a,

11.

57Ibid.,

p.

679b,

1.

?8Ibid.,

pp.

as

destroying

7)

8),

and

li,"

li is not

"harming" either

"True are

shih," and

).57

Ch'eng-kuan

makes

"permeate,"

have

In

their as

for

an

interesting

example,

short, own

and

any

so

relationship In

different from each other.

spiritual discipline.

12ff.

11.

11.

15f*, 680a,

1.

on

it has

identities.

identical in the process of

?6Ibid.,

679b,

concealed

relationship of "mutual

the

as

permeate.

parts v/hich

as

no

a

deprived

of "mutual identification"

10),"True

li and shih should be understood

they

from the

pervasion, identification,

to

itself to

besides

seen

means

says,

if the difference of li and shih is not

him,

principle

something

Of course,

9)

regard to the last

According

if

li is

in

Items

relationship

"non-identity "( ^.gj?

or

is unthinkable.

sense

the

shih, and Items

"Dharma of shih is not difference "(tessf)

as

he

"Dharma of shih is nothing but

and

by Ch'eng-kuan

li,"

of

means

existent and shih is

standpoint of shih,

This

perceived.

li is

this

essentially

and if from the

or

to have

because of the fact that

li alone is

of li

(*afcp)

),

6), "By

and

"Shih is able to conceal

and

"mutual destruction" (*8$

5)

Items

9.

Cf. T.

36,

p.

75a.

193

But, Ch'eng-kuan only

in the state of "calm and

long

as

the vision of non-differentiation is

says,

as

we

live in

a

extinction"^ >$ ),

i.e., nirvana, and

world v/hich "follows conditions

difference of shih and. li is

inevitable.

39

The goal is the state of nirvana distinction of subject and the

one

totality

of

relationship

li

and shih.

the fourth

principle

like,

but

is

no

only

of

Ch'eng-kuan

,

namely, also

the dharmadhatu

equates it

all-embracing" ( libfe-^^p

"the all-pervading and

)

shih v/hich constitutes the third section-of the Fa-chi eh-kuan-

mysteries "(

-t

1 ),

these three

truth of the non-obstruction of shih and shih is

teachings, i.e.,

shih"(ffie-ff&»&;3'

shih and

pervading one

the

v/ith the ten

finally equated

and

and the

59Cf.

41Cf. 268df.,

mysteries.

),

same

"the

T.

truth of the

45,

T.

etc.

45,

679b,

P*

p.

133,

PP.

In other

words,

for

Ch'eng-kuan

"dharmadhatu of the non-obstruction of

the

"ten

all-embracing" ( ]frJ&/

%$See above

and

be realized.

Since he thinks that this section teaches the truth of the "ten

men.

.to

and the

aspect of dharmadhatu

of the non-obstruction of shih and shih ,

aspect of

finally

of undifferentiated dlharma.dhatu.

Concerning

v/ith the

of

that the truth of

so

may

the

the difference

enlightenment in which there

or

object,

identity

,

provisional idea

The

difference cf li and shih should be gotten rid of their non-obstractive

"(f^^ )

Nevertheless,

itself does not constitute anything desirable.

possible

),

mysteries"( + \ ), all

are

and the

"all-

essentially pointing

interrelationship of phenomenal things.

11.

note

41

15ff*

6,

672c, 673a,

and p.

HTC.

134, 7,

PP*

note 7*

245df., HTC. 8,

pp.

184cf.,

194

Consequently,

in many

places

v/here he

supposed to explain the

is

dharmadhatu of the non-obstruction of shih and shih he simply discusses the

principle of

the ten

basic idea of the ten

mysteries instead.

mysteries

42

As mentioned

is not much different

his

before,

from that of Fa-

tsang. But gave

one

thing

to be noted in this

respect

)

among the ten

principle of the ten mysteries, Ch ' eng-kuan ,

meanings(-r $< ) Whereas the

relationship

of dharma-nature " points

of

Fa-tsang

to

Ch'eng-kuan

the

is

at

important

as

significance of

laying

task to more

emphasize

stress

For

on

43

p.

'

the

)

for the

addition, gives

now

dharma-nature"(

origination"

refers

the ten

>t-i£ii&>fc ).

primarily

interrelationship

implied here, therefore, the Absolute and the

that betv/een

latter,

the former.

between the

a

seems

is

that

phenomenal

phenomenon and other phenomena. to be that since

it must have

Fa-tsang

had

seemed to be Ch' eng-

Accordingly,

he does appear to be

the former.

example,

Hua-y en-ching-shu-ch

H-lbid.,

What is

this difference

already fully emphasized s

to the

relationship betv/een as

&

phenomenal things, the "universal infusion

chiefly

Absolute and the phenomenal.

least

in

reasons( +

of "the universal infusion of the

"mutual reliance in dependent

to the mutual

kuan'

that while

detailed explanations of the ten meanings of "mutual reliance in

dependent origination" (££&. $8 tb

The

is

ao

see

the Hua-yen-ching-shu . ' an , HTC. 8, 268d.

hsiian-t

284a-d, HTC. 7,

p.

248b-c,

T. "

35,

P*

515a,

the

%\G Wife^'fe?? %%*$&.

etc.

195

It is true that

although Ch'eng-kuan, like Fa-tsang,

both the non-obstruction of li and and

gjplh( shih-shih wu-ai).

importance of the former

shih(li-shi.h wu-ai)

he unlike

Fa-tsang,

that the truth of shih-shih wu-ai is

dharmadhatu

doctrine,

the

but he believes

and that of shih

does not

the foundation for the

as

advocates

neglect the

latter.

He admits

culmination of the

Hua-yen

that due attention should be

paid

to the truth v/hich he thinks makes this shih-shih wu-ai

possible.44

In

many of his works he makes this idea explicit.

an

example,

he

To take

says sayc :

The dharmadhatu of the non-obstruction of r;hih* and shih( shih-shih v/u-ai dharmadhatu) is the central meaning of the C Ayatamsalaa-J The reason why while each shih sutra. . .

.

differs from each

other,

non-obstruction(vm-ai)

there

can

be

yet

that there is the non-obstruction of li and shih.... is

By means of the non-obstruction of li and shih, the non-obstruction of shih and shih becomes truly possible.... Because li infuses shih shih can infuse li, and thus the inclusion of myriad differentiations ,

without obstruction. In this ca.se the nonobstruction of shih and shih can truly be said. 45 What is the li and shih?

44 ^

As

Ch'eng-kuan emphasizes

reason

Be himself does not

give

to the difference betv/een

an

answer

Fa-tsang

to this

and

"Pursuit of Cittamatra

Koshio

the non-obstruction of

question.

Ch'eng-kuan

on

this

Intercourse of

Tamai:!, question, Thought and Experience," (in Japanese) in Kegon Shiso, op. cit,, pp. 399ff», Kamata, op. cit., pp. 523ff*, Takamine, op. cit., pp. 289ff., etc. see

^5 '

1 en-i-ch

'

ao

526b; Hua-yen-ci ijy t!an, ETC. 3, p. 184c, and

,

T.

'-'-shu

etc.

—-

,

36, ,

T.

p.

9ab.

35,

P*

Cf.

also

908b;

"i#fcfl& *!*&#&&

ibid,,

pp.

5b, 319c,

Hua-y en-ch ing™ a hu-h s u?,n...

tt*?.Wfflft#&;tfi&-*#»$«:-.

196

However, time.

it

might

Unlike

be inferred from the historical, situation of his

Fa-tsang, Ch'eng-kuan, living

of the Ch'an. school is

teachings. on

increasing,

ever

the time when the influence

at

cannot

ignore their practical

In such circumstances it is natural that he

puts

practical methods of insight applicable in everyday life.

might think that

for

non-obstructive

relationship

It is therefore

the

more

relationship

accessible, stage In other

penetration. concern,

is

impossible to

must be

shih and shih, advanced and

although

significant

as

he

for it

insight,

is

the

to be realized in the process

words,

seen

to

much

Ch'eng-kuan

more

clearly

truth of

insistently upholds throughout

worthy

v/ho is

a

scholar of practical

starting-point for

a

of

emphasis than

knows that the

his

This

T.

latter is the

writing the

truth of

35,

P*

214c,

"

v/as

more

used first

Ch'eng-kuan

"interpenetration

for this is another expression As

refers to the Awakening of Faith,

expression

that of

Hua-yen philosophy.

illusory"( $.".£-$ '$L ),^

always

and

of meditative

as

of the truth of the non-obstruction of li and shih. of this idea he

the

phenomena.

earlier,

It is perhaps because of this practical purpose that

of the true and the

directly

between li and shih that average people

the non-obstruction of- li and shih,

meditation,

see

Ch'eng-kuan

of shih and shih in this world of

should start with in their spiritual

thus

it

ordinary people

due stress

a

in

Fa-tsang's

%4£
..." "

found in his Wu-chiao-chang. T.

the locus

classicus

especially with.

T ' an-hs uan-chi

,

A similar passage

&.U *%<■% -&$14*$45, p. 499. 4i*ai2?.*^ Xl^S.***.." 3ut in Ch'eng-kuan' s case, this becomes an important technical 'term v/hich is to characterize the Hua-yen philosophy in contrast to the ?a-h;siang school. Cf. his Yen-i-ch ' ao T. 36, p. Sa; Hua-yenT, ching-shu., 35, p. 50J>a, etc. For his famous "gatha on the true and the illusory" ( &,££! ), see the Yen-i-ch 'ao, T. 36, p. 464c, and for the discussion on it, see Kamata, op. cit., pp. 52Sff. is

.

197

regard to its doctrine of "Mind in terms of the Absolute" and "Mind in

phenomena."4'

terms of

And he argues that because of this mysterious

principle, man's religious experience He makes

this

clear when he says:

of the true and the

Cthe Sacred]

be

in other

"the

the Mind of the Buddha

illusory,

words,

the

in the minds

right

seen

"interpenetration

sambhava)

is Ch '

this,

the so-called hsing-ch ' i (H

of

This

profane people."

of sentient

beings and

the

&■

eng-kuan

*

emphasis

s

"manifestation from

,

on

the idea of

nature," utpatti

or

SO

The idea of

.

but it

characteristic

v/as

firmly

hsing-ch'

i

51

especially

sambhava(-fr»^ -H fel ta ),

and the

discussed

v/as

established by

Hua-yen doctrine.'

the Avat ams aka-s utra ,

Although

the

chapter

on

the

note 28.

48Cf.

Hua-yen-ching-shu, T. 35, p. 503a.

4^Cf.

Hua-yen-ching-lueh-ts

Takamine,

op.

cit.,

found in bis Yen-i-ch

51

290.

p. '

ao

e

,

T.

,

and

T.

36,

p.

as

a

p.

Tathagata-utpatti-

its

"

development

i^^ft

704c,

Ch'eng-kuan's

36,

Tsung-mi

Fa-

similar idea is found in

a

Ratnagotravibhaga ,

'

by Chih-yen and

Ch'eng-kuan

47See

50 is

of

principle

A ft can

Connected v/ith

topic

possible.

*<*4«tfc).49

Buddha" (

tsang,

becomes

no1./

Because of the

interpenetration

is,

here and

6l5ab,

as

Z?H'*fa &1W.n

and ETC.

discussion

4'43c.

4,

P*

on

this

etc.

This doctrine v/as emphasized in the Eua-yen school in contrast T'ien-t'ai the doctrine of hsing-chu(l%-fe , the doctrine that the Buddha.to is nature(li ) possessed( -!?■, ) of both good and evil. Cf. Soothill, op. cit., and Ono, op. cit., p. 769a, p. 258b,

198

a

doctrinal it

brief,

theory

carried out

v/as

is the doctrine that

"essence"(lt).

secondary "causes"

relationship betv/een the final

both

point to

lated to each other.

ch ' i

of

,

53

and from the

yuan-ch

'

i

betv/een

relationship

everthing "arises" from the i

primal nature and the manifestations of it.

In

the

truth that

same

only

i and

,

hsing-ch'

yuan-ch'i in the Hua-yen all

ultimately

things

are

re-

difference is the matter of emphasis.

the absolute

aspect ,

it

is

a

question

standpoint of the phenomenal aspect, it

of

hsing-

a

matter

is

54

is

or

the Absolute

of

phenomena

primarily interesting through

v/ith

For see

the

phenomena in

pratityasaxnutpada

philosophy,

yuan-ch'i(,t&/&'

of

.

What

52

or

the

The

standpoint of

the

from "nature"

idea stresses

analysis, however, hsing-ch1

philosophy

From the

the

how

see

"(&)

theory

the

emphasizes primarily

"conditions"^),

or

"arises

whereas the

phenomena and phenomena by trying to

In

Hua-yen philosophers.

everything

Strictly speaking,

origination)

dependent

the

by

phenomena, as

such,

to

Ch'eng-kuan

rather than to

v/hich

Fa-tsang's system.

v/as

is to

the

see

emphasized

In other

words,

see

as

the Buddha

relationship the dharmadhatu-

while

Fa-tsang's

its development prior to the Hua-yen "Kegon kyogaku to ITyoraizo shiso"(The HuaTathagat agarbha Theory), in Kegon Shiso, op. cit.,

discussion of

a

J. Takasaki,

yen Philosophy and the pp. 277ff*

"^Cf. ibid. p. 323. For a study of the hsing-ch' i theory in Eua-yen philosophy, see K. Tamaki, "Kegon-no Shoki ni tzuite"( Concern ,

the

ing the Hsing-ch' pp.

i

in the

281-309, Kamata, 54

Kamata,

op.

op.

Hua-yen), cit.,

pp.

in Ui Commemorative Volume

565-574,

Fa-tsang's Hua-yen-ching wen-ta. T. 45, cit., p. 571.

Cf.

(Tokyo, 1961 )

etc.

/■

P*

610b.

Cf. also

199

philosophy

v/as

more

is reflected in the

concerned with the

awareness

of

an

systematic presentation of

enlightened

the non-obstruction of shih and shih which is intuited

insight

enlightenment, Ch'eng-kuan

or

is

making

clarification of the way of getting to such The

Hua-yen philosophy

ed and utilized

through

him that

it became

far

as

to find any

new

development

Hua-yen principles works

on

in him.

Hua-yen thought proper,

eng-kuan'

s

commentary

an

example,

v/e

can

see

the

on

how

In Ch *

Ing-liang1 s

the

new

and it

it is

history.

56

difficult

his

writings

only

commentary

a

few

on

Tu-

sub-commentary

on

Hua-yen-ching hsing-yuan-p'in, the forty-

'

compared v/ith Ch' eng-kuan'

he followed

the dharmadhatu

[ Ch

largely

v/as

he wrote

of v/hich is his

faithfully

explaining

sutra it is

one

arguments,

in

thoroughly digest

Although throughout

for

more

enlightenment.

most

concerned,

When the former is

v/hile

on

v/as

and another of v/hich is his

fascicle Avatamsaka-sutra .

commentary,

endeavours

known down through Chinese

the basis

were

far

truth of

transcendental

by

state of

patriarch,

the dharmadhatu idea is

shun's Fa-chieb-Iruan-men , Ch'

fifth

widely

as

However,

the

by Tsung-rni,

thus

seen

a

his

the

i.e.,

one,

what

Ch'eng-kuan,

s

To take

Tsung-mi says:

' eng-kuan sj commentary

[.translation of the Avatamsaka! said:

"the

one

true dharmadhatu

ibid. , pp, 547, this Kamata malces point repeatedly: I with that and him in et pa.ssim. agree Fa-tsang maintaining 572f., different in v/ith his I are but opinion disagree emphasis, Ch'eng-kuan .

that Fa~tsa,ng v/as primarily interested in mainly scholastic philosophizing. It seems to me that even though Fa-tsang's presentation of the doctrine See seemed to be scholastic, there v/as soteriological interest as well. below pp. 224ff*» which deals v/ith the religious meaning- of it.

56

For his historical position

pp. 244 and 259.

see

above pp.

87ff

.

and below

200

v/hich includes

the

One-

is

myriad things

Mind. "57 Then he introduces Ch* no

eng-kuan' s theory

of four-fold dharmadhatu v/ith

alteration. In fact it is evident that

full and

of

use

Ch'eng-kuan'

arguments

although

there

are

It

can

be

that many of his

seen

eng-kuan

'

makes clear is

being

three

fold"

or

four.

that

It

is

the dharmadhat u without

one

a

"apart

second.

from the first dharmadhatu,

are

no

point that

one

should not be understood

"four-fold" dharmadhatu , not "three"

said that

or

or

there

differences in style and elaboration, But

quotations

Consequently,

commentary.

s

significant changes in basic content and ideas.

Tsung-mi

commentary making '

58 s.

borrowed from Ch '

are

wrote this

Tsung-mi

or

Therefore,

it

"three

is

"four" dharmadhatus

there is

as

.

He

separate second

no

third."59 Another characteristic of

word

by

v/ord annotation of the

commentary ed in

text,

Tsung-mi 's original title,

45,

P*

684b,

11.

in the v/ord

24f.

is

eng-kuan' s

and clarification of each passage.

on

57T.

while Ch'

that

is

Tsung-mi' s commentary

This is

"chu"(vfc),

a

it

a

general

clearly

which

is

express

actually

ll>H.fy*!J*Lft &«&-43i£ X%btM%fa

Kamata argues that Ch'eng-lcuan and Tgung-mi used different texts of the Fa-chi eh-iaian-men in their commentaries, because Tsung-mi pointed out one variant reading in "another text"(^$* ), which in fact This may be Cf. op. cit., pp. 71 f. is found in Ch' eng-kuan' s text. the case, but it does not necessarily mean that Tsung-mi did not read

Ch* eng-kuan'

quotations 59

s

and

T.

commentary. so

45,

on,

P.

it is

684c,

they correspond in impossible that it is a

Since

1. 8.

so

many canonical

mere

flsif**,t*tf W^^s^s."

coincidence.

201

"explanatory

means

note."

preface to it, this chu

to P'ei

According the

is

"cardinal

kuan-men and it should be "concise yet is

commentary

kuan-men and

complete

so

so

not to

as

concise that it is

key

llsiu(%tf ),

v/ho wrote the

to the

of Fa-chieh-

complete."

skip

a

gate"

60

And in fact this

single v/ord in the Fa-chieh-

length of

less than three times the

61

the text itself.

Tsung-mi 's dependence when

look into his

v/e

Even

yuan-p' in-shu.

topics

there

though

is that

does not

Tsung-mi

At the end of his

eng-kuan'

naturally

of course,

The first

respect.

Ch'

li dharmadhatu ,

This does not mean, in every

are

on

becomes further obvious

accepts Ch' eng-kuan'

shih dharmadhatu,

as

Ch'eng-kuan

sub-commentary

in substance it

omissions,

on

some

s

Hua-yen-ching hsing-

s

elaborations and

basic

ideas

that

is

Tsung-mi

elaborate upon the

problem

like can

Ch'eng-kuan be noticed

"ten

of the

the Fa--ch i eh-kuan-men he

on

such

dharmadhatu of non-obstruction.

significant difference that

commentary

on

mysteries.

simply suggests

that the ten items of the last section of the work constitute the of the ten

60T. 61

'

mysteries.

45,

But unlike

683c,

PP.

Ch'eng-kuan

29-684a,

1.

1.

1,

he

meaning

does not mention their

and p.

684b,

1. 5.

">**«*-

Tsung-mi' s commentary, including the text, comprises eight The text itself, found in the Hua-yen fa-

pages in the Taisho edition. » p u-t i-hs in-chan g , T. 45, pp.

652b-654a,

is

tv/o pages.

This

means

that

commentary itself is about six pages. Because there is a space left between a given word of the text and Tsung-mi ss comment on it, it is actually less than six pages. the

"HTC.

63,T.

7,

45,

pp.

p.

249dff.,

692b,

1. 4.

and pp.

424bff«

202

contents at all.

In the

hsinp;~yaan-p'ln-shu,

sub-commentary

the term "ten

totally ignores Ch'eng-kuan' and the ten

reasons

he

mysteries,

is One

"the and

Mind,"

65 J

he

is

a

elaborately

of course,

of this would

student

diligent

This academic

As has been

to be that

seem

very

eng-kuan

s

significance

seen

Tsung-mi,

new

idea, he

in

before, Tsung-mi

v/as

Sutra of the Perfect

as

well

as

on

if

His in

but in his difference

made his outlook

eng-kuan' s,

even

developed

of the Ch'an tradition before he met

from Ch'

'

myriad things

peculiar position.

general,

(the

background might have

quite different

a

tradition in

Hua-yen

mysteries

teachings.

advocator of the Yuan-chueh-ching a

but he

ten

from Ch '

discusses its meaning and

does not lie in any

interest and emphasis.

and

Hua-yen-ching

s

true dharmadhatu v/hich includes the

one

significance

contradiction to

'

does appear,

Mind"(-'v )

Hua-yen patriarch, occupies

peculiarity,

eng-kuan

In contrast to his omission of the ten

the various Buddhist traditional

The

'

mysteries"

takes up the term "One

statement that

Ch

detailed discussion of the

s

for them.

on

an

of

ardent

Enlightenment) Ch'eng-kuan.

Hua-yen philosophy

from those of the other

patriarchs. What is distinctive in One finds that he

philosopher.

uses

In his

64HTC.

7,

5Cf.

HTC.

be around ibid.

6

Cf.

,

P*

p.

ibid.

Ch'an

terminology

writings

one

very

is his keen interest in Ch'an. more

often than any other

frequently

comes

across

Hua-yen

terms such

399c, 1. 14.

7, p. 246a. 421c.

,

Tsung-mi

pp.

If

422b-423b.

Tsung-mi

had mentioned

it,

it should

203

as

"Real Substance" (£<^

(£
It is v/as

emerging

true that

as

an

While

"the

Ch'eng-kuan

interested in

also

was

considered the

simply

are

two

one

and the

Such

to Buddhist

history

and led him to have his

question of

the classification of

Another

ship

peculiarity

process in the

to him.

Nov/ it

seems

Throughout

Tsung-mi.

of

teachings («l?l|

Tsung-mi

'is his

his

that this

writings

line of

his

case

of

Ch'eng-kuan, hsing-ch'

Therefore,

his

but

Ch'eng-

for

Tsung-mi truth and

opinion

the

on

),

emphasis

thinking

is

Tsung-

superior to

same

own

also

on

v/as

the relation

stressed

by

is reinforced

phenomena, and

i(-ttfe )

which

unique contribution

primary interest

v/hich the Absolute becomes the

by

v/as

It has been mentioned that this

of li and shih.

Ch'eng-kuan.

China,

outlook

as

former,

thus should be harmonized. in

Ch'an,

time,

Hua-yen system

aspects of an

"sudden

different from that of

considerably

was

an

is to

by

clarify

vice versa.

the

As

important principle

he says:

With regard to the fact that the one BharmadhatuMind constitutes all the dharmas , there are tv/o 1) the aspects of hsing-ch' i and 2) aspects:

'Cf. Kamata, op. cit., p. 588; Buddhism, "(forthcoming)

Harmony of Ch'an

see .

,

and many others.

influential spiritual power at that

Ch'eng-kuan

and Ch'an

Mind-ground" (^ «s. )

), "Enlightenment"^),

Ch'an and thus tried to include the latter in the

Hua-yen

"Original Mind"

,

Enlightenment"(?$/jH)»

"gradual

mi 's attitude toward it

kuan.

Nature"(&n),

"True

"Original Source "(a^Hfe

Enlightenment"^'^),

Mind"(.o <^)

"Substance of

Mind"(Jl"c; ),

"Tru.e

Mind"(-<,-),

"One

),

Yun-hua

Jan, "Conflict

and

204

the aspect of yuan-ch ' i of hsing-ch' i.

.

.

.

In the aspect the

.

hsin/;( nature)

true dhatu,

and

tion)

all the dharmas

means

dharmas are

all

,

means

ch'i( arising .

or ♦

.

manifesta All the

.

whether t3?anscendental

or

not,

^results] of the principle of

hsing-ch 'i; and there is no other dharma apart from hsing. Therefore, all the Buddhas and sentient beings are mutually penetrating; the pure lands and Impure lands

are interfusing; dharmas are mutually including; particles of dust embrace all the universe; mutual identification, interpenetra tion, non-obstruction, and melting and fusion endowed v/ith the ten mysteries, infinite and

inexhaustible of this

—

all these

This practical bent of the

diagrams

he made in his Ch'

of the Source of on

\

Ch'an).

69 ^

of

enlightenment

Tsung-mi

indeed because

is most

Awakening

and delusion.

diagrams,

that betv/een

a

mi v/hat

seems

enlightenment

more

v/hich

In this process

is that betv/een the Absolute>and and other

(Various

in

explanations

were

formulated

of Faith, he tries to show the

relationship

phenomenon

vividly exemplified

' an-yuan-chu-ch uan-chi

Here in these

the basic principles of the

process

are

[principle of} hsing-ch' i. 68

phenomena.

phenomena, In other

urgent and relevant for the practical

the important rather than

words, purpose

for

Tsung-

of

non-obstruction of li and shih rather than that of shih

is

and shih. That

Tsung-mi 's emphasis shifted from

^TC.

69

7,

'Cf, T.

P*

48,

399c

pp.

the non-obstructive relation

"-li^y^^U*^.^ -tl&fq :&&f<| ...Mfcfc.

410-413.

205

of shih and shih

to that

lun(the

Nature of

this

Original

apologetic

discusses the and

clear v/hen he

li and shih is also

Man),

but not the

Of

the basic

course

states

in the

seen

Yuan-jenEere in

of his best-known v/orks.

one

work written from the

Absolute,

phenomena.

of

standpoint of Eua-yen he again

interrelationship between phenomena is made

principle of Eua-yen philosophy

follov/s:

as

The

Ekayana £ Hua-yen] , v/hich teaches about revealing nature or essence, preaches that all sentient beings have universally been possessed of the true Mind of original enlightenment, v/hich from the beginningless beginning has been constant and pure, luminous and non-obscured, clear and always This is also called the Buddhacognizant.

nature

But

or

this shows also

concerned v/ith the Source

v/hich is

8

v/as

that for

),

attitude

an

and

Fa-tsang,

that

as

a

might

or

a

*&

»

£ *

English

P*

and

from

710a.

%

Eua-yen

,

is

primarily

and their

"True

so

on.

*«

PP*

&,<;

This is

for whom

mysteries"

dharmadhatu doctrine.

his

of his

time,

own

also concentrates

personal

when the Ch'an

on

India, China,

*%

the truth of

"

.

see

Wm, Theodore de

and Japan

(Hew

,

quite

"-^Si+satfr fi-*v%-n **#£*.»;• ***>**

179-196.

)

In any case, what is certain is

*■ J5»

Tradition in

Library, 1969;,

original

Mind"(

Ch'eng-kuan,

only

general tendency of

<*» -I'1* fi- >u *w \\ of the translation whole text,

*% J 3

The Buddhist

Modern

even

i&vfo)

,

have been the result not

Hua-yen philosopher Tsung-mi

/UT. 45,

§
Hua-yen

"non-obstruction of shih and shih" and the "ten

gradually predominent.

outlook became

of

teaching

"the Source of Mind '•'('
inclination but also of the

ed,,

the

the distinctive characteristic of the

Such

For

Tsung-mi

relationship betv/een sentient beings

Chih-yen

the truth of the

Tathagatagarbha .70

variously called "True Source "(

"True Nature "(<&4fc different from

the

York:

Bary, the

206

dharmadhatu in terms of the Thus

doctrine.

far

v/e

What is

most

To

dharmadhatu, it

v/as

the

that

tried to

sum

up the

founded

the tradition is

"ten

interrelationship

justification proper

mysteries"

place

to the in

Tsung-mi

its

the main task Thus

of dnarmadhatu v/hich

was

systematized by Fa-tsang Ch'eng-kuan with other

and

Tsung-mi

it

much

founded

be

and

Tsung-mi advocated

get it

to

seen

more

a

principles

theoretical it as

in its

system

a

of

case

Ch'eng-

applicable, practical

that while the

flexible

Hua-yen doctrine

the doctrine

enough to provide

v/ith Ch'an.

principle

did not

gave

by Chih-yen

the

cover

and in the

v/as

obstructive relationship of shih and

shih, they

formulated

Hua-yen philosophy

peculiarly Hua-yen,

While their interest and emphasis

shih, and shih

mysteries by setting

v/as

the

li and

v/ould

Fa-tsang,

v/hich

insight,"

interrelationships,

form, were

between

doctrine of

"three-fold

Fa-tsang

.

shih, and

Eua-yen

of

of interrela.-

by Tu-shun, formulated by Chih-yen,

matter of contents

not

a

v/as

can

systems, especially

are

so

of the ten

culmination in

and understandable.

of li and

and

thought

the overall structure.

thought reached

kuan and

v/hich he

of all dharmas

theory

the

three levels

These basic and fundamental ideas

in terms of

that all of these

between li and

Tu-shun in his

is, relationships between Emptiness

of the

tradition of the dharmadhatu

development of

by

component parts.

the dharmadhatu in terms

see

into the

spiritual insight

and shih.

of

Hua-yen

notably interrelationships

shih and shih.

v/as

the

seen

striking throughout

Eua-yen philosophers

tionship,

have

of its

interrelationship

as

one

a

developed by

common

ground.

Nevertheless,

these differences

of

Both

emphasis.

of the dnarmadhatu of the

shih( shih-shih

were

and

directed

more

Ch'eng-laian non

v/u-ai dharma dhatu) to the

.

relationship

ignore the importance of the truth of the

207

relationship shih

of shih and shih. of

aspect

the dharmadhatu

But the result

v/as

of their stress

that Hua-yen philosophy

in the wider

spiritual context of Chinese thought in such

could have

more

traditions.

a

solid base for contact with other

came

a

v/ay

on

the

II-

to be located

that

it

religio-philosophical

PART THREE

CONCLUSION

THE PHILOSOPHICAL IMPLICATIONS OF THE DHARMADBATU DOCTRINE

I.

Eaving development

examined the

within the

It has

been

all,

seen

may

now

embark upon

what

are

its

philosophical implications?

that

the

they called technically

the

( dharmadhatu-pratityasamutpada) dharmadhatu doctrine of

origination theory.

also been made

v/as,

therefore,

Eow should

such

a

doctrinal tradition in

in

general,

and

in the

it

is

"Whosoever

sees

or

not.

sees

the Buddha

sees

is

dependent origination the Dharma

" .

Majjhima-Nikaya I. 191, T.

Buddhism

Cf.

David J.

(Honolulu:

The

of

the

dependent

of Buddhist

the

truth in terms

peculiar only to Hua-yen philosophy.

Since

reported

sees

the

then,

central doctrine in every school of Buddhism.

2

,

from the

appraised

grasping

Even the Buddha himself is

the

clear that

special type

context

dharmas

particular?

dependent origination

course

a

doctrine be

One may ask here whether the way of of

of all

of dharmadhatu"

"dependent origination

Eua-yen

philosophical standpoint

tried to under

"interrelationship"

It has

.

inquiry

an

Eua-yen philosophers

stand the dharmadhatu in terms of the v/hich

of its

we

school,

First of

significance.

of its

in terms

dharmadhatu doctrine

Eua-yen

1

,

p.

Buddha,

it has

2

to have

been

Of

said:

and whosoever

a

Buddhism is

cardinal

distinguished

467a.

Kalupahana, Causality: The Central Philosophy University Press of Eav/aii, 1975). 209

of

210

from traditional Indian The

thought by

interpretation

of

dependent origination, however,

varied in different

schools.

In the

taken to

imply

everything

is

temporal

sequence.

that

visible forms. as

the

By

essential

It

the dharmas

v/as

in the

dependence they empty

are

produced

meant

particularly

it

cause

in

on

a

in

interpreted

was

other."''

each

visible

interdependence

school

v/as

forms but all

of dharmas

faithful to the Buddhist

Madhyamika philosophy,

of dharmas

K. N.

1963),

v/as

permanent reality

that

only

a

Dependent origination

in this

philosophers too, dependent origination

emptiness

result of

it

in the

and,

con

emptiness and unreality.

Hua-yen to

schools,

has

equivalent to emptiness ( sunyata) itself.

to show the

v/as

that not

of self-nature.

Its real intention

The

a

dependence of things

v/as

their

as

Madhyamika system

Madhyamika, therefore,

sequently,

Buddhist

early

This denied that there is any

of "essential

principle

"clear-cut theory of causation. "^

its

.

meant

However, they went

Jayatilleke, Early

a

respect. the

tradition, For

Hua-yen

interdependence

or

step further; the very inter-

Buddhist Theory of Knowledge

(London:

445*

P* A

'For the various classifications

of the

dependent origination Takakusu, theories, pp. 29-45, and his "3uddhism as a Philosophy of 'Thusness'" in The Indian Mind, ed. Charles A. Moore (Hono lulu: University of Hawaii, 1967), pp. 86—1 17The other relevant booKs are this B. topic concerning Ui, Bukkyo Shiso Kenkvu(Tokyo: Iwanami Shoten, E. T. Pulkvo-hak Keasol (Seoul: Poryongak, 1954, 1972); Kim, 1940, 1966); no Kuzo Engi K. Kamekawa, (Kyoto: Zenjinsha, 1944); etc. see

op.

cit.

.

5Murti,

op. Cf. also pp. 86, 122, 136ff., 191ff. cit.. p. J. Madhyamika understanding of the dependent origination, see also For a general study, see Shoson Miyamoto, F. Streng, op. cit.. pp. 5S-6S.

For the "A

Re-appraisal

of

Pratitya-samutpada,

iogy presented in Eonour of Prof.

Sixtieth Birthday

"

in Studies

Susumu Yama-ruchi

(Kyoto: Eozokan, 1955),

PP*

in Indology and Buddhoon

152-164.

the

Occasion of His

211

dependence for their

to

and

emptiness

principle

of mutual identification and

Eua-yen teaching, things there

things

existing"

example, things

the

are

must be

Eua-yen philosophers

own

and the

of the

used to

v/as

but

for the

while

Real,

existing things which

Why ship

of dharmas?

itself is is

no

then did

beyond

are

According any

A61f.

Eua-yen,

Tsung-mi

as

Reality through

words,

the

as

that

are

empty

the reality of

the interrelation

since the dharmadhatu

and free

other than

and is

Fa-tsang's see

see

categorization

[common-sense3 feeling

and Eua-yen,

to

"The dharmadhatu

aspect()f)?*3 ).

In other

things

used to stress

was

phenomenal

identified v/ith the Real.

Eua-yen try to

v/ay to deal v/ith it

For

latter it

of

for

differed in that for

they

the unreality of

emphasize

Madhyamika,

dependent origination

principle of the interdependence of things;

in

or,

empirical reality

both the

the former it

mere

unreality

being identified v/ith Reality itself. took

other than

the

Whereas

realized that their

Eua-yen

"the

of the Real,

resulted from their

Madhyamika

and thus

nature,

something

into the

insight

According

interpenetration.

manifestations

are

the Real itself.

satisfied with the

was

,

they

are

now

illusory things; therefore, they the ultimate sense,

of their

empty

are

they

as

logical foundation

to all dharmas became the

common

from any

there

the causal

by approaching

it

through

it

is

said, "transcends

true

on

Being-

distinction,

nature,"

beyond [intellectual] views."

statement

as

the

difference between

It is

the

Madhyamika

his Wu-chiao-chang, T. 45, p. 502c; Cook, op. cit., pp. also discusses the differences betv/een these two systems

See Ch'an-yuan chu-ch ' uan-chi tu-hsu. T. 43, of ten categories. s Kamata' Japanese translation, op. cit., pp. 153ff* A pp. 406aff.; and Cf. ibid., is found in Ch ' eng-kuan ' s writings, as well. similar distinction in terms

p.

155*

7T.

45,

P*

683c,

1.

3*

"Hfe&l*

&M-t&fli."

212

kuan( insight);

object of

and

kuan is

Tsung-mi said,

as

an

intuition made

possible only after "exhausting ^common-sense] feeling and wiping out views." true

9

the content of

as

words, because

inconceivable(^>v/c;«]^ and

it

acintya)

,

is

is

enlightenment

inexpress-

>u

inexpressible ( ^«| %y_, anabhilapya)

in its result

what

substantiality,

the

enlightenment,

-

In other

originality of

"when there is

explains,

state of the dharmadhatu

idle." and

As Cook further

can

be

aspect ( -i^-? ^ )

grasped

are

only

or

its

its pure process

becoming, functioning, actualizing, identifying, penetrating, permeating,

and

so

This

on.

technical term, This

"dependent origination."

is

clearly

How with cause

stated

regard

to

and result:

beyond expressible causal

skillful

{'&),''''

Eua-yen

10

by Chih-yen distinguish the perfect

in the

following passage:

between the two

aspects

result

is

of

Laspectj and, therefore, words or speech;

characteristics

cannot be discussed the

summed up in the

process within the dharmadhatu is

by

means

of

be elucidated as aspect, however, for preliminary practice(t& (upaya) therefore, can be briefly discussed. 12 can

means

and

Fa-tsang also began his V,"u-chiao-chang v/ith

statement of the

a

same

purport :

°T. 45, 9

Cook,

10.The _

persistent l.

cit.,

4o,

p.

p.

p.

634c,

1.

2.

op.

cit.,

p.

437.

distinction between "causal aspect" and "result aspect" is

in

the

Hua-yen writings.

477a and p.

13i?b.thS T.

»& M^tn"

45,

505a;

^^^

p.

514bf

and T.

°f tMS

11.

6-8.

45,

See for p.

example, T. 45,

p.

51-ab;

597a.

teim in C°ntrast to

&H

>

see

Ono, op..

'•^M**tg* = tf|r .»•?&£-«.# frHZ°l

213

There

two parts to the first category [of the doctrine} ; one is the ocean of nature v/hich is result, and this is inexpressible. Why? are

distinctive

because it is unrelated to teaching. It is iden tical with the ten Buddhas' own realm.... The second is

dependent origination

which is

the causal

part 1 3 .

What is

these passages imply is that whereas the the

inexpressible,

dependent origination The dharmadhatu

can

be

process

is far

perceived of

the

is

on

or

the

the

in the

state

subject

for discussion.

Hua-yen

tries

to

see

the

of

to reach As

far

is

the

and discussion.

realm of

mystic

All that

reasoning.

functional aspect

becoming

or

result of

a

the Absolute

or

betv/een

as

absolute

This

intuitive

by

in

the

of dharmadhatu

particular is

more

sense,

a

static

essence

is

or

being but

might

is

only is

not

a

concerned,

be

called

It

a

process

phenomenal

a

is

no

.

concerned with the

interaction between the

be

Hua-yen,

but

observation,

can

there

for

state,

onephenomenon and other phenomena.

concerned with

there

philosophical discussion

this it

philosophy

for in the Absolute

"process" aspect

becau.se

process,"

as

ultimate,

of nirvana.

this

ensues

philosophy

3eing-itself

of Buddhist

sense

the

as

Hua-yen philosophy,

v/hich

of

spiritual observation

or

is

terms

dharmadhatu.

goal v/hich they try

"philosophy

shown in

the grasp of discursive

beyond

"becoming"

"quiescence,"

Reality

the upaya level

Of course,

"process"

v/hich is

aspect"

accessible for

essential

as

that

experience

"causal

"result-aspect"

is

and

not

a

philosophy

dealing primarily with the dynamic relational process working among various

component parts

T.

or

45,

manifested

P*

existences

477a, 11. 14-17.

of the Absolute.

Quoted from Cook's translation, pp. 11G.f

214

For this

have

reason we

hsiang-chi(^8 tjl)

translated

as

"mutual

identification" instead of "mutual identify." Whereas mutual identity alludes to the state in which two

or

identical, mutual identification implies becoming mutually identified. always

been identical

and to that extent is also

identity" aspect

in

acceptable. at

attention

focused the

identical, i.e.,

true,

they

least

is

that

of course,

meaningless; thus

on

or

are

mutually

in the process

are

in

the

things

of

have

the ultimate

sense,

"state of mutual

Nevertheless, Hua-yen philosophers put

temporarily,

the process

in which

of mutual

dynamic aspect

this

because this state of mutual

the limit of their comprehension.

beyond

was

that

have been

beginningless beginning"

temporality

brackets, is

identity

"from

It is

things

more

things

Their intuitive are

becoming

now

relationship.

Mutually

identifying, interpenetrating operation and transaction, not the state

result,

was

the

object

of their meditative observation.

Seen from the standpoint of determinism whatsoever. upon and related to

fixed value of its nation v/hich in

temporal

a

sense

as

of the

is

its

The

phenomenal is

level.

relative,

are

Nothing

relative

typical

in

Madhyamika, history

can

is

not

have the

new.

and

an

relativity

of 3uddhist

are

all

no

dependent

isolated existence

view of

or

in

an

essential

of dharmas has been

thought

as

in terms

on

and neat

of the

systematic

a

distinctively

formulation of this

interrelationship

The best and clearest

or

dependent origi

Whether "relative"

early Buddhism, the

they

there is

uniqueness of Eua-yen philosophy, however, lies in

thoroughgoing emphasis

idea, particularly

dependent origination,

indicated before,

As

maintained throughout the Buddhist idea.

dharmas

each other.

own.

sense

indicative

All

everything

sees

or

of dharmas

on

the

example of this interpretation

found in the Eua-yen doctrine of "the perfect interfusion of the six

215

characteristics"^ ft I® &$.14 According in three

to this

pairs, which complement

G-"C $'.])» similarity

(^gj&). as

these

having of

thing and

thing

of

own

But

the

same

house,

"speciality" composed the

The

similarity

same

is

true with in the

"similarity"

sense

strengths in order to At

co-related to it. if it

is

seen

as

special

the house.

In the

seen

a

as

a

and

that its

the

time

and

are

""This

v/as

cit., pp. 1 5

T.

45,

P*

Cook,

op.

16T.

integrity

P*

is

seen

as

a

pillars, rafters

as

angle, is

rafters and

so

a

on,

special characteristics.

The house

is

a

thing

of

and

a

of

thing

harmoniously

"diversity"

components which have

in relation

disintegrity, are

and

equally

to the v/hole of if the house

is

working together to form as

a

thing

of

"integrity";

by Chih-yen and later used by Fa-tsang mysteries." Cf. T. 45, pp. 507cff. See also 527ff*, and Ono, op. cit., p. 1323b.

first

formulated

"ten

507c,

and p.

666b.

cit., p. 527*

45,

own

of the various

For the

507c, 11. 20ff.

translations

The Essentials,

Takakusu, Garma C. C. Chang, op. cit.. p. 168, Chan, de Bary, op. cit., p. 333, Fung, op. cit., see

whole

a

different

a

all

the house is

house, it is then regarded

or

speciality

components have pooled their various

house,

of

as

diversity.

form the

case

and

house should be considered

pillars,

their

preserve

a

components from

seen

relations and functions

in connection v/ith the op.

such

thing consisting of parts v/hich

unitary being

Cook,

if

entity composed

an

diverse and

whole,

same

that

of individual

v/hich, though forming

universality

The house

which includes

six characteristics

integration and disintegration

and

,

states

example

six characteristics.

"universality"

forth.

so

each other:

diversity()«l-^ )

and

Fa-tsang's

all dharmas have

doctrine,

A Source p.

355*

op.

Book,

of the

terms, 122, cit., p. 413,

cit., p. op.

216

whereas if its parts

are

all

in different

functioning differently,

positions and angles, the house consisting of these different parts is

considered

is

that,

as

thing

a

of

J. Takakusu says,

as

In

"disintegrity."

"no elements (djaarmas) have single and inde-

pendent existence, each possessing the Sixfold

Everything

is

co-related and

terns, mutually identifying In that the

being

be

that

house.

no

the

pillar

But it is

concept

of

or

in

six

can

be

a

the

so

forth

pillar,

and vice

are,

the

as

far

as

are

Apart

pillars

and

is

be

so

on

there

sustained,

acknowledged

or

can

be

concept because

within the

included in the

from the house

there

therefore, interpenetrating

It goes

interrelationship.

true that without the

it

out

meaningless without

of house is

concept

versa.

from the

17

specifically Eua-yen

pillars, rafters,

simultaneously

pillar only Thus

in itself."

characteristics, Fa-tsang points

concept of pillar, rafter, etc. cannot

pillar, and apart

concepts

Nature

interpenetrating.

rafters and

apart from

context of the house.

the

and

upon the

house, pillars,

saying

of house the

interdependent,

considered within the total context of

without

can

elaborating

short, what is implied here

no

there

house.

cannot be These

two

mutually inclusive.

Takakusu, The Essentials, op. cit., p. 123. According to Taka kusu, of these six characteristics, 1} universality and speciality are concerning "character itself," 2) similarity and diversity are about "the relation of beings," 3) integration and disintegration are connected with Ee further states that universality, similarity, "the state of becoming." and integration are of the "nature of equalization and unification" while

speciality, diversity

and disintegration

nation and distribution."

18Cf.

T.

45,

P*

See ibid.

507c.

.

pp.

are

"of the nature

122 and

123.

of discrimi

217

This is also the

themselves.

therefore,

Without the house the

the

of the house

pillars, to

such

identity

as

as

long

as

There is

such

of these

one

name

of

v/ould lose its

"pillar" by

the

of the house

components

pillars alone and,

pillars at all, require the other components tiles and

It is

the

forth in order that they retain

so

tiles, and the

v/ith rafters,

same

It

components v/hich constitute the house.

is

a

rafter

there exist all the other elements related to it.

rafter per

no

everything

as

be

rafters,

pillars.

infinite number of

only

among the various

The house cannot be constructed

meaning.

their

case

as

In the

se.

house, pillar, roof, tile, interrelated

is, likewise,

there

concept of rafter,

—

and

so

on.

included

is

Each and every

interpenetrating

and

mutually

identifying. Such

some

scholars

an

outlook could be called

suggest.

toward the

attitude

19

Whether it

phenomenal

of the

tv/in

penetration.

In its

insistent

more

as

Eua-yen philosophy

orders

an

of its

own.

relationship to others.

on

may rather be

related to other

existence

"organic,"

Moreover,

an

try

to relate

Apart

dharma

the

is

as

its

"relativistic"

seen,

from this

finds

and inter

interrelatedness of

designated

Everything

things.

Ever;/

such

as

organic, its basic

or

of the world is to

emphasis

specifically "relationalistic."

infinitely

has

is totalistic

or

principles of mutual identification

them in terms

dharmas

"totalistic"

in this

or

system,

relatedness, nothing

existence

only

inexhaustibility and infinity

in its of

G. C. C. Chang, op. cit., pp. 169 Cook, op. cit., p. 551. Chang used the terms "totalistic and organic approach" and Cf.

and 170.

"organic pp.

cit.,

and totalistic orientation." pp.

15, 109,

sophy "totalism"

or

et

passim.

"totalistic."

Also

see

Takakusu, The Essential. Hua-yen philo

Here Takakusu called

218

these

relationships

in all possible

is

vigorously emphasized.

relationships

with all

possible things.

Every possible

level and every available dimension should be applied to In other

v/ords,

numerous

and different frames of reference.

relationships a

teacher,

or

any

the

a

an

object

to be

intrinsic,

or

in the

thing

low for

narrow

an

for

and

In

portrayed by

adult.

The

an

low,

adult.

mysteries"

completion that all

qualities

of these

are

are

more

sovereignty of "the

too

same

The

without

a

father, he

is

step

a

or

also

even

judged by

a

a

a

as

a

a

biologist,

and

also to wide

so

.

The

all

on,

pointing

for

by

a

fixed,

Every

same

time too

child and too

a

out these relativistic

first

or

mystery,

broad; they This

is

compatibility

The truth

simultaneously.

in

,

a

"the for

are

both

example,

secondary" conclusively

relational

is

saying

dharma and all

All dharmas

narrow

the so-called

of the

or

simultaneous

given

relative to each other.

obstruction.

both the primary and the

a

as

and relative.

child and at the

simultaneously complete

and brilliant

eaten

have

and

mystery

and non-obstruction of the broad and the narrow."

perfect

of

compound

to be

can

husband,

a

determined standard.

correspondence^ Jsl^-S/C-fS&fl)

narrow

thing

brother,

step has, therefore , the qualities of being

same

or

seen

Nothing

fluid, flexible,

is

a

son,

living organism by

high for

lies in

corresponding

free from being either and many

order is is

a

artist,

be

nor

all dharmas

and mutual

as

an

wide and narrow,

qualities of

thing.

different

upon the

Depending

"simultaneously."

static value

step

be

addition,

chemist,

a

same

"ten

of the

istic

by

can

person

phenomenal

The

high

same

He is all of these

tiger.

certain

a

given object in the world is subject to infinitely

traveler.

chemical elements

should be viewed

Everything

are

broad, of "the

The truth

qualities of being

affirms

this relativistic

219

outlook of

Hua-yen philosophy.

In such

transcendental

a

dogmatic

assertions

polarity

of

21

have

tov/ard dharmas

and

artificial

are

one

round perspective of as

totalistic

harmony the

from

everyday

a

localization,

Those

only

but

,

to

been

senti

worldly

absolute

leads

things which have

and

spiritual

are

here

seen

in this

and

perfect

a

by

common-

and

Hua-yen into the

of the dharmadhatu of non-obstruction and non-hindrance.

one

unique reality ( or

-

§. ~A% )

^n which

particularisation

has

no

every room.

fixed Terms

such

an

not to assert/ advocating of a-morality on the It is simply to indicate that Hua-yen insight is is

This

life.

It

is,

as

to were,

level of

beyond

suura-moral but not

the

contra-

.

the

It is

drsti(view

to note that/,banskrit term derived from the verbal root "to see"(drs), just as "dogma"

Greek verb "to or

remains

partial judgement

o-i

is

of

bondages

higher level, completely dissolved

common-sense moral value.

moral

and

self-centeredness

from each other

distinction, discrimination

20

philosophy of

essentially distinctive, categorically different,

intuition of

only

a

rigid and stubborn dogmatism,

The restraints

intolerant

things.

meditative

is

sense

or

attitude

restriction, conceptual construction,

spatio-temporally separate

There

for

views(drsti)

comprehensive

in this

all broken down and there

freedom which keeps

knowledge

is

room

A theoretical

Static

and

from all

person free

bias, provincialism,

attachment,

sense

a

preconception.

categorization, mental

flexible

Hua-yen philosophy

.

liberation which sets

prejudice,

20

a

no

happy and unhappy, profane and

v/rong,

completely removed. in such

place

no

be

can

particular thing.

any

good and bad, right and

and the like is

sacred, dogmas

concerning

there

insight,

perception

interesting

see"(SoKtJ)

.

3oth of these may point to the insight and v/isdom.

which is harmful to true

is

or

theory)

from the

superficial seeing

220

as

"mutual

(4ffj^)»

identification"(#§£j)) "interpenetration"(^BA ),

"inclusion"

,

"melting

and

infusing" ($|j&fe)

(ifll^l), "interpermeation"

(%£%■),

and universalization"

"pervasion

,

are

expressions of such

What is important to remember here is that such

a

world view.

thoroughgoing

a

relativistic and relationalistic understanding of dharmas does not exclude the absoluteness

of the Ultimate

essentia of dharmas

or

absolute

indicated

according to Eua-yen philosophy, or

reasoning, and

yen philosophers the

phenomenal

thus

can

or

"phenomena

and

relativity

of the

does not

existential

aspect of

By doing

phenomenal order. it

is

to lead

experiencing

philosophers

in turn will

the Ultimate

have

a

aspect

lead

Reality.

man

of

In terms

in their

the

religious viewpoint, however, they

Reality, viz.,

systems,

identi

but

they

out the absolute

point

to

of

in the

at v/hich he

the

final

goal of

philosophy, Hua-yen sense

philosophical believe

can

and liberate himself

that

they consider

discussion.

in the Absolute to

extent that they regard the experience of the Absolute

goal

all Eua-

principal intention, however,

ultimately

relative

logic

interrelationship of

phenomenal things

the

reality

like other

to the

relativistic outlook,

aspect,

believe in the

They

they point

Their

of

ground

that the

reason

Consequently

inexpressible.

it.

so

the

as

the reach of direct human

the non-obstructive

realize the relative character of this

beyond

phenomena," just

phenomena."

stop here;

from them;

only

do is to deal with the manifestations

step further to emphasize

a

is

inaccessible and

fication of "noumenon and go

the

before,

not elaborated upon is that the essential

is

aspect

As

.

is dharmadhatu

Reality, v/hich

as

their

From

the

religious

.

Hua-yen is in the

same

line v/ith other Buddhist schools

such

as

221

the

for example,

Madhyamika,

character of all of both schools or

absolute

is

holds the Ultimate life is

well

as

of that for

a

or

In the final

Real

as

They

a

this, but

mysteries ,

single word of

in contrast

"

"

to

It is which is

principle

as

p.

has

a

Madhyamika

the

truth of

the

infinite mutual

doctrine,

emptiness

not

22

-

second and the

v/hich is

their main task is

cardinal dharmadhatu /■

of

to note that in the formula

significant a

empty

even

is is

found. the

first

As

presented

preliminary

third v/hich teach the relations

translated sunyata

"relativity" in his Streng criticized him term "relativity" expressed "only a metaphysical applies to particles of existence or different phenomena op.

as

cit., passim.

but

167*

mysteries is teaching the relativity of dharmas rather "highest spiritual truth" itself and also because "relativity" less negative connotation than the term "emptiness."

item of the ten than the

Madhyamika,

"not to the highest spiritual truth." See his Emptiness. As far as the "ten mysteries" of Hua-yen philosophy is however, the term "relativity" seems very fitting because every

in existence" op. cit., concerned,

it

emphasize

is

truth,

Nevertheless

emptiness"^?, sunyata)

the

Stcherbatsky that the

whereas

originating dependently

rather to

Conception of Buddhist Nirvana,

saying

as

as

it cannot be denied that

Of course,

what is

in the Fa-chieh-kuan-men the

stage

absolute,

emptiness of phenomenal existence using

the

•

even

well

as

However,

faithful to this fundamental

are

relationships of things. "ten

which is

such distinctions

analysis, Hua-yen,

philosophical structure.

not to elucidate

of the

beyond

religious pursuit

being of prime importance for their religious

phenomenal existence.

of their

Reality

relative

or

negativa, Hua-yen wants to stress the interrelationship

via

Hua-yen philosophers

basis

even

philosophical contemplation.

as

self-nature.

The intention of the

which is

consistently emphasizing

primarily

the relatedness

to experience that Ultimate

relative.

or

maintaining

existing things.

strictly speaking,

more

in

222

betv/een the

and

noumenon

and those between

phenomena

^phenomenon

and other

phenomena, respectively. It

is

frequently

the

in the Buddhist

case

differences between various systems those

having to do

it appears that

the

had

as

germinated

it is

or

a

different

On the

is

of the previous

it

it

the

is

Reality

that

in the

can

be

thing

v/e

should be kept

phenomenal things

as

is

true

only

in mind

important,

Absolute, just

Cook,

on

the upaya

op.

earlier

is

that

it

as

traditions,

particular

But

as

an

or

the

is

religious

through

Without the "In

Cook points out: that

things count.

suspicion of even

the

in

are

an

purposes.

the appre

particulars

Hua-yen

This

is

striking

phenomenal world."

23

though Eua-yen regards

goal

is to

with traditional

level, not

cit., p. 3.

the

detrimental for

its ultimate

as

Hua-yen,

peoples, it emerged

approached.

that

systems.

elements from them.

Hua-yen

should be careful when saying that things it

against

.

sense

is

notice

traditional Buddhist

and reach to the

for

completely

helpful

reaction

a

and tathagatagarbha

schools

to realize the Truth.

first

in view of the But v/hat

is

that

impossible

Buddhism,

in those

all necessary doctrinal

not considered

contrary

hension of

it

is

Consequently,

differait accentuation of certain ideas which

sprouted

The main difference

phenomenal

much

so

situation and with different

variant

important

a

Madhyamika, Yogacara,

quite naturally received in

is not

Hua-yen philosophy

inheritor of

those of emphasis rather than

are

with fundamental variances in content.

previous traditions

already

tradition that the

penetrate

them We

Indian Buddhism.

important ultimate

in

Eua-yen,

sense.

because

In the

last

223

analysis, Eua-yen thinkers, too, The

point

is

that

Eua-yen

which true

insight into

when it is

correctly

a

lies

the

can

be

of

the

In

higher

as

it

realm The

as

phenomenal. one

through

phenomenal world,

really is,

dimension of

serves

as

spiritual

emphasizing this aspect of reality, I think,

Eua-yen philosophy;

significant philosophical implications of

Eua-yen.

sought.

the

not

Real,

phenomenal

intuited and recognized

entered.

uniqueness

took up this

the Real could be

spring board from v/hich

insight

the

pursue

and this

is

one

of the most

the dharmadhatu doctrine

of

II.

THE RELIGIOUS SIGNIFICANCE OF THE DHARMADHATU DOCTRINE

Having discussed doctrine of the its

philosophical implications

highly

or

it

Hua-yen school,

religious significances.

is whether

a

the

not

there

theoretical

are

system

is

appropriate to investigate

The first

any

question

religious

at all.

In

or

fact,

surface, quite doubtful

that

in

Such skepticism is

Hua-yen philosophy.

who

there

of the dharmadhatu

are

any

v/hich should be

some

of

asked

practical elements in such it seems,

at

least

on

the

practical religious applications

expressed by Richard H. Robinson,

says: The

Hua-yen doctrine is not so much a rational philosophy as a galaxy of concepts arrayed for It is indeed sublime to look at, contemplation. This kind of but it is not good for much else. intellectual yoga is and in any

place

or

a very hard road to s amadhi, time very few are ready for

it.1 Such one.

quotes

the

evaluation of the

negative

One of the most

compiled by v/ho

a

famous

typical criticisms

Eua-yen philosophy

is

found in the Fo-tsu

13th century Buddhist historian

E'ai-an(^j.^

,

i.e.,

Wu

is

K'e-chi,^ \^Z>

,

an

age-old

t'ung-chi,

Chih-p'an(,c,'"^'

11 40-1 21

4)

as

),

saying:

Teachings [of the Eua-yen school] do provide the method of sundering and over coming [defilements]. Therefore, whether it

The Five not

The Buddhist Religion

Company,

1970),

p.

(Belmont,

35.

224

California:

Dickenson

Publishing

225

be the

they

or [the method of! insight, pointless exposition of empty Consequently, they lack the way of

teaching

are

v/ords.

the

cultivating After

a

few passages

realization.

^

it is added:

Mahayana teachings of Elementary doctrine, Final doctrine, Perfect doctrine, or Sudden doctrine [as classified by Fa-tsang 3 are all wanting in the method of sundering and overcoming [defilements J and of cultivating realization. When they came to preach the method of

insight upheld in The Awakening they said that its method of

of Faith,

cultivation have

they [practical Even if t'ai

perhaps

then

take

a

and that

empty words,"

2T*

o.

mere

as

49,

J1%~£i%t~ &£. £,(£, ," Practice

in

Shuppansha,

it

Chih-p'an

"galaxy is

v/as

these remarks

of

of

p.

fact that K'ai-an

betray

a

Eua-yen teaching.

concepts" by

••

p.

that

v/as

a

T'ien-

"an enthusiastic orthodox monk of

general understanding, Is

the

Hua-yen system

"the pointless exposition of

or

these

outsiders?

The aim of this

&M #&%&L 1kV&£ translation, "The Dimensions of

.a#t£.#r#>fr$

P* 292c, il. 8ff. v/e have consulted Unno's

1964),

case

still

characterized

Hua-yen Thought,"

3Jbid.,

the T'ien-t'ai's

it not the

into account the

misunderstanding,

a

really

Is

.

[theoretical! teaching v/ithout method of] insight. 3

T'ien-t'ai Sect,"

the

or

apologist

v/e

similar to

was

Mo-ho-chih-kuan

in Yuki Commemorative Volume

(Tokyo:

Daizo

51.

293a, 1.

28

-

293b, 1. 2.

"-^^-iS^QJR^.^^^f^

For the detail

-chi,

1963),

on Ch'i-pan, see Yun-hua Jan, "The Fo-tsu-t'ung Biographical and Bibliographical Study," Oriens Bxtremus (April,

a

Kamata Jahrgan. Heft 1, pp. 61-82. Quotation is from p. 66. mistakenly quote the above mentioned passages as sayings of Chihp'an himself. But they are K'ai-an" s. Cf. Kamata, in Kegon Shiso, op. cit. , p. 43s, and T. Unno, op. cit., p. 51

10.

and Unno

.

226

chapter

is

becomes

evident,

is not

a

to argue that this will be

as

seen,

speculative system,

pure

with v/hich to solve concrete

According or

is not the

to

"benefits," helping people

the

but

it

that

needs

attain

enlightenment

of sentient beings.

deeper level,

and

enlightenment

it

doctrine of dharmadhatu

provides

Hua-yen teaching

or

theoretical tool

a

problems. of how

5

philosophical

has definite

here and

spiritual

Every

now.

theoretical statement has something pertaining to the

soteriological

with which

Hua-yen

religious

philosophical

a

that the

a

Hua-yen believers, regardless

theoretical it may seem,

of such

On

case.

Conze

E.

aptly expressed

intention in the Buddhist

Hua-yen philosophers

v/ould

completely

the

theoretical

existence

tradition,

agree:

The cornerstone of my interpretation of Buddhism is the conviction, shared by nearly everyone, that

it

is

essentially a doctrine of salvation, its philosophical statements are subordinate to its soteriological purpose. This implies not only that many philosophical problems are dismissed as idle speculations, but that each and every proposition must be considered in reference to its spiritual and that all

■^It "practical"

is

It

doctrine.

in this

in this is

to

sense

that I

use

the terms

section to describe this stress

that the

"religious" and/or

aspect

of the dharmadhatu

dharmadhatu doctrine

is not

a

mere

pursuit undertaken for the sake of "wondering" (thaumazein) or has some degree of applicability for religious problems. but curiosity That the doctrine has a practical meaning does not necessarily mean that scholastic

directly related to religious practice such as ritual or liturgy. simply means that it is not a theory for theory's sake, nor is it sheer speculative abstraction engaged upon to satisfy philosophical curiosity or logical consistency. Obviously, whether the doctrine itself is it is

It

theoretical

or

not is

irrelevant here.

The

contains anything applicable to practical

issue is whether

or

not it

concerns.

c

Cf.

mentions

"ten

Hua-yen chih-kuei. T.

benefits"^ )

,

some

45, pp. 595c-59cc. Here Fa-tsang of v/hich will be dealt with later.

227

intention and

as

a

formulation of meditational

experience acquired in the of winning salvation.'

of the process

course

Apart from general religious implications of Buddhist philosophy, in v/hat way

practical or, can

the

can

Eua-yen

identification(^gp)

and

interpenetration(£@X )

idea enabled them to

Buddhist

of its

some

—

is relevant to the is

to say that

^. )^4^ ^,^^%> ,

controversies

being sudden

Indian Buddhism

schools,

point that

forma

this basic

adhere to the doctrine of the

firmly

3uddhahood(

there had been

in terms

This

enlightenment.

instantaneous attainment of

enlightenment

as

connection is that the dharmadhatu doctrine of mutual

tion of their doctrine of

Although

The first

specifically, soteriological?

more

be made in this

philosophical

doctrine of dharmadhatu be considered

or

generally

over

gradual

ox^f/^^y^ ).

,

the process among the

even

held that progress

is

of

early

usually

o

In

gradual." ment

was

that it

toward sudden scholars

China, however,

as

comes

the

suddenly

enlightenment

is

general

view

on

the process 10

or

Seng- jui(^!^, 378-444?

)

,

thought

Tao-sheng(^ %

enlighten-

This

general tendency

of such

pioneer Buddhist

instantaneously.

found in the

of

,

ca.

360-434 \

T'an-

Conze, Thirty Years of Buddhist Studies (Oxford: Bruno Cassirer, 1967), P* 213* A similar statement is found in E. Nakamura, "Unity and Diversity in Buddhism," in The Path of the Buddha, ed. by K. Morgan (New York: Ronald Press, 1956), p. 373* E.

Q

Cf. Mrs.

Controversy(Eatha-Vatthu) tr. by (London: PTS, 1915, 1969), PP* 145f-

Points

Davids

Rhys

of

S.

Z.

Aung and

q

A.

K.

Warder,

op.

cit., p. 12,

doctrine found in the Sthaviravada is

and

"Another characteristic

in understanding all ' ',gradually (successivelyHere again only the HahTsasakas shared their view, all the araurrurva) Cf. also other schools holding that insight v/as gradual...." p. 295* op. cit., 466. p. Jayatilleke, at

'

once,

.

1 n s i gh t

'

( abh i s amaya )

that

does not

progress

come

228

luan(^*"

476-542),

,

Eui-ssu(S|. %.

and

515-576).

,

11

This general characteristic of Chinese Buddhism in its period is most

explicitly

in Esieh

seen

dealt with this question in his P'

Essentials)

in

enlightenment. universal

of

ien-tsung-lun(T«r;fcg%»

conjunction with Tao-sheng' 12

According but

enlightenment

Confucianism upholds it its

Ling-yun(t^)^^

universality

much

so

Confucius, only

as

came

as

to

requires

while

385-433),

Discussion of

,

of sudden

theory"

Indian Buddhism

innumerable

v/ho

guarantees

rebirths, Chinese

within one's reach in this lifetime but denies to

close

Buddhism should combine those both universal and

Esieh,

"new

s

,

formative

say that to

even

Yen

reaching it.

Eui,

And he

the

in one's

Nov/ I v/ould discard the Buddha's

own

that Chinese

argues

elements which would make

yet attainable

great disciple

enlightenment

lifetime, by saying:

(doctrine of)

gradual enlightenment, but accept his(belief in the) possibility of attaining (to Truth). I v/ould discard Confucius'

of the best

One and Chinese

(statement about)

on

examples of the different attitudes of Indians question is found in the debate held in Tibet in the See Paul Demieville, Le Concile de Lhasa, une Controverse

this

eighth century.

l'lnde et de la Chine au VIIIe (Bibliotheque de 1' Institute des Eautes Etudes Chinoises, vol. VIl) (Paris: Imprimerie Nationale de France, 1952), Guiseppe Tucci, Minor Buddhist Texts, Part II. (First Bhavanakrama of sur

le Quietisme

entre Bouddhistes de

Siecle de l'Sre Chretienne

KamalasTla) (Roma: 1953).

11Cf. °*

in pp.

Enichi

*'$!§>) "(idea

Kenkyu, III.

China,"

Instituto Italiano per il Medio ed Estremo

no.

Ozo(%$J&%Q ),

of Sudden Attainment

1,

Chinese

pp.

113-113,

and

"Sokushitsu Jobutzu of

Buddhahood)

,

no

Oriente,

Shiso"(\£^J^{fl>

Indogaku 3ulikyogaku

Eu, Shih, "Development of Zen Buddhism Review, vol. 15 (1931), esp.

Social and Political Science

4S3ff* Preserved in the Kuang-hung-ming-chi (

225b.

Fully discussed

in

Fung,

op.

cit.,

vol.

;$, ^U Q^ifc )

,

II.,

274ff.

pp.

T.

52,

pp.

224c-

229

almost

reaching it,

that it

is

it

one

but

accept

and final.

his

(view)

One and final

is

different from gradual enlighten ment, and being able to attain to it is not the same as almost reaching it. Thus what is to be discarded from Truth sets it apart from either Confucius or the Buddha, though it borrows from both. ^3 means

And he further mentioned the

reason

emphasized the Gradual accumulation ment

why of

the 3uddha and Confucius have

learning

and the sudden

enlighten

respectively: The difference betv/een the two

teachings is a geography, resulting from the differences of the lands in which they have evolved. Roughly compared, they reflect the peoples (of these tv/o lands). Thus the people of China have a facility for mirroring (i.e., intuitively comprehending) Truth, but difficulty in aquiring learning. Therefore they close themselves to the (idea of) accumulating learning, but open themselves manifestation

of

to that

one

of the

final ultimate.

The

foreigners (of India), on the other hand, have a facility for acquiring learning, but difficulty in mirroring Truth. Therefore they close themselves to (the idea of) instantaneous comprehension, but open them selves to that of gradual enlightenment. '4 l/hether the above-mentioned

implied in

this

of Buddhahood

passage

v/as

is

that the

reason

is

idea of the

.generally upheld by

accurate

or

not,

what

is

instantaneous attainment

Chinese Buddhists

at that time.

Hua-yen philosophy, in accordance v/ith this trend, adopted the

T.

52,

Ibid.,

pp.

p.

224c-225a.

276.

huoted in

Fung,

op.

cit.,

p.

275.

230

idea of the instantaneous achievement of its doctrine of mutual identification and

dharmas that

a

formulated

as

an

effort to

postulate of the time.

ultimately or

a

Hua-yen

15

theoretically In other

It is

of

Chih-yen

v/ho most

explicitly

concept

mysteries, i.e.,

"the

sovereignty

"

v/as

not

religious

fication and inclusion and because of

prior and the subsequent,

cause

Consequently

Hua-yen' s support-

expresses

I-ch' eng shih-hsuan-

In the

eighth

truth of the ten

of the mutual identification of all

that because

Eere he argues

and inclusive.

practical

to the

service

in connection with the

this

.

a

enlightenment.

he mentions

dharmas

actually

substantiate this

but

assume

man.

of the doctrine of instantaneous

men,

was

words, Hua-yen philosophy

purely theoretical system,

practical needs

One may further

of dharmadhatu

doctrine

of all

interpenetration

comprehensive theoretical foundation.

the v/hole of the

and found in

enlightenment,

principle of

of the

simultaneity

and

and effect become all

mutual

pervasiveness,

the dictum of the Avatamsaka-sutra:

first awakens the aspiration for enlightenment (bodhicittopada)

has

already

1

6

in

"when he

is verified.

Chih-yen continues to elaborate To discuss

the

mutually identical

one

attained it"

identi

general

the

upon this

meaning of

issue:

"the attain-

"...the thought of the emphasize this point: philosophical bases for the argumentation of the instantaneous attainment of Buddhahood." Kamata, op. cit., p. 101, and pp. 96, 106, and Unno, op. cit., p. 60. Kamata and Unno

ten

mysteries, etc.,

were

the

»#<£&£ Jfe

above p. 52, "fafN found throughout the writings of the

Cf.

"

and its variations

Eua-yen patriarchs.

are

231

ment of Buddhahood in

single thoughtAccording to the Binayana teaching, it requires the cultiva tion and practice of three great incalculable kaluas) and fully a hundred eonsfasamkhyeva eons(kalpas) of accumulating good karma , after which, and only then, can one realize Buddhahood. If, however, the practice is not fulfilled, then even though one aspires to attain to Buddhahood, he cannot attain to it. Therefore, there is no idea of the attainment of Buddhahood in a single thought-instant [here in the teaching of the

instant'^

Binayana} In the

—

.

18

of

case

interpretation

Buddhahood.

Both of

says,

practice

itself takes place

of the

three

first stage (bhumi) and

a

third at

alone, attains

one

to

and this

"i-nien"(

"one

"moment."

Therefore

thought."

According

•^.A

,

cit.,

to the

v/hich

I

p.

to

—

4t- )

they

first

the

stage

tenth

to

one

to

In the

is 'translation

513a,

or

11.

Hkayana one

meaning

of* Sanskrit v/ord "ksana"

term itself has another meaning as either the attain can be translated —

"moment of

23ff.

the

followed here.

the

seventh,

moment,

true

the

he

get to the

stage.

Chih-yen,

But,

to the

on

the Chinese

"-/\r$.rtr"

teach that

requires

identified with the last

is, according

marginal note,

have

eighth

namely

of

idea of

moment, instantaneously.

from the

move

"one moment"

ment of Buddhood in

180p.

But

that

sense

two

attainment

attainment of Buddhahood

v/hich is

moment,

Buddhahood,

a

are

illustrate the

incalculable eons,

great

lead from the

the first

means

the instantaneous

argues,

in

that the

another to

,

The term

v/hich

these, Chih-yen

still maintain

they

concerning

attainment of Buddhahood in the

the attainment

there

Mahayana, Chih-yen continues,

varieties of

instantaneous

one

/%. r^-ffiO :1 7

one

thought

" .

»&9Htflttt'M t^&M'JsVm^

fourth phrase

is

read

as

'tj%i%l% %'ihn(\fp*i

232

°

of the instantaneous attainment of Buddhahood.

In the Hua-yen K'ung-mu-chang. idea

by introducing

Buddhahood in not

arising

this,

one

no

the

"(* vt- VK *$ $(1% ).2°

moment

the true Buddha."

identification,

v/e

are

as

we

ed ten all

times^ by

not

If

one

is

complete

of

mutual

In

enlightenment by

say

accomplished simultaneously [repeat and afterwards

beings,

apprehend

the very Buddha.

reality

simultaneity

able to

are

[repeated

again and again, yet they

are

ten

times]

not abiding

stage of learning but have already achieved perfect enlightenment."

derived from the as

the

all sentient

From these passages,

such

in

now

"All dharmas

He says:

In the realm of

of Buddhahood is

sunder their defilements

in the

cease.

21

are

addition, Chih-yen emphasizes ing, "the attainment

further advances the

concept of "the instantaneous attainment of

and all dharmas do not

sees

Chih-yen

the

merely

apparent that every philosophical conclusion

principle of mutual identification

identity a

it becomes

of

beginning

logical corollary

but

and

a

end,

cases

of

Fa-tsang reiterates Chih-yen' s

Cf. op. cit., p. 518a, 1. 26-b, 1. found also in his Hua-yen Wu-shih-yao-wen-ta .

T. 45,

21iMd.,

n.

and

P*

interpenetration,

all,

and

so

on

is

of the

constructed.

19

20Cf.

one

and

ba.se upon v/hich the doctrine

instantaneous attainment of Buddhahood is In most

1.

idea of instantaneous

A similar statement

Ibid.,

pp.

is

519c-520a.

585c, 11. 4ff*

24f.

22

"-*o-:m

-wyti^ %&■**&*,$ %aI&<¥&:]

22T. 45, P* 536c, 11. 6ff. "rV^r,-^^$lD^]^8?r...jK^. ft**.*$%fo&f& .Mtt#«r, foTVi-fc-e.

233

attainment.

ButA Fa-tsang, and

systematically chapter

"time unit of to

vary

to the different

of inferior

capacities, i.e.,

three lives:

the first for

the second for

,

conforming

nirvedha)

acquiring

the fruit of

eons

(kal pas)

twenty

of medium capacities lives for

the roots

quick

cultivation

23 T.

45,

P.

For

506a,

sundering

arhatship.

of

defilements

stages.

and the very slow

the Buddha

kal pas)

Sakyamuni,

Elementary teaching

11.

at least three

he

require

goodness for emancipation,

The very slow

ones

a

(;jj^

those

quick

hundred

PP.

490bff.

25T.

45,

PP.

490bff.

Cf.

to become

of the

ones

eons.

perfect.

take

four

It takes

25

Mahayana, Fa-tsang

greatly expanded

Cook,

sixty

for the person of superior

quotes Chih-yen'

45,

avaranas)

individuals

s

op.

argues,

innumerable and

above-mentioned passage in

4ff.

24T.

,

need

ones

Among

the very

i.e., pratyekabuddhas ,

example,

According

to the four aids to intellectual penetration

eons(asamkhyeya

requires

the

Among persons

ones

-

In the

4

teachings.

'

capacities, i.e.,

in the ninth

summarizes

of individuals.

the very

,

seen

more

requirements for enlightenment

capacities

planting

clearly

Fa-tsang neatly

the time

sravakas

is

in various

for each of three

enlightenment

three incalulable

^-^ )

and the third for

t

and

,

^1

Hinayana teaching

according

(y^%

in which

cultivations"^

in the

him,

This

clearly organized.

of his Wu-chi ao-chang .

that theoretical basis is

expected,

as

cit.,

pp.

284ff.

234

incalculable

The Final

eons.

requirements:

one

teaching of

the

Mahayana

fixed and the other unfixed.

has two time

The former is three

great incalculable eons, the latter remains variable and

depending the

because time is

Mahayana,

ceivable. v/ith

upon the various natures

no

of time.

In the Sudden

no

be

adjusted

teaching of

the time element is incon

inexpressible,

"One moment is identical with

can

and time is

moment,

identical

time." As

for the Perfect teaching of the

that

Mahayana,

is, Hua-yen,

Fa-tsang says: All the time units

unfixed, because all the interpenetrate, become mutually identified, and completely pervade all the v/orlds such as that of Indra. Consequently, according to circum whether one single instant or incalculable stances, kalpas [are spoken of-3, it does not contradict the law of [given] time. 7 are

kaluas

This

implies that since every unit of

and included in each

ti.

me

is

moment and kalpas have

other,

identified with

mutually no

difference.

"One

instant may be identical v/ith incalculable kalpas and incalculable kalpas 28

with

one

One life may be identical v/ith innumerable lives."

instant.

Therefore,

when

one

first

he is

awakens,

In addition to such

a

P*

491a,

11.

6f.

27T.

P*

491a,

11.

7ff*

28Hua-yen-ching irfi-*^!-^ -tfrlS/f*."

chih-kuei

once

concept of

new

^DT. 45, 45,

at

"

,

the

and forever the Buddha. time element v/ith

regard

-£& £?££-* 9H-gp Me."

"-^^hf-tl^^^fVl tgt&W*©X*l T.

45,

p.

596b,

11.

19f*

"

^-£.g'|-*f £^

235

to the attainment of

Buddhahood, Fa-tsang repeatedly emphasizes

other related fundamental

principles of

instantaneous enlightenment. instantaneous

In the the

tion,

change.

Normally

and

effect(B) The

other.

it is

But there is

follows.

(A)

notion of

sense

In other

cause(A)

v/ords,

(b).

In this

that

cause(A) v/ord;

has

functioned

a

can

interpenetrating, same

the

a

which is

is

is

and

time

same

also found in

only

has

a

so

played

far

a

Every

time,

as

effect(B).

there

an

meaning of this are

same

Dependent Origination.

30

is

essence

If

T.

45,

P*

505c, 11. St.

^°Cf.

T.

45,

P*

516a,

one

Iff.,

in order

cause

are

is

Everything

simultaneous, a

cause

includes

intrinsically

of

effect(B)

and the

cause.

the

This

aptly expressed by Fa-tsang: ,

and

cause

and constitute is

effect

understanding

effect(B)

Ekayina( Hua-yen)

29Cf.

11.

is

and every effect that of

Chih-yen,

effect

cause

Cause

definite

the role of

29

drastic

identical v/ith each

in the true

cause

a

fixed notion.

In this way "cause and effect

In the

of the

a

essentially

the result of the

effect.

and effect.

cause

first and the effect

comes

for such

mutually identifiable." an

undergoes

at all without

cause

as

cause

Eua-yen

cause

a

and effect

that the

effect(B)

cause.

nature of effect at the

idea,

a

be identified

cause(A) as

cause

interrelated and is not

of

of mutual identification and interpenetra

in

room

cause(A)

sense

thus

the

and at the

are

thought no

the bases

as

the mutual identification of

Eua-yen principle

common

philosophy

One of the most solid foundations for is

enlightenment

his

the

acquired,

one

the

"|f)^i£4*a£*0^." et passim.

236

other is also acquired, because the one and the other are identifiable. If there is no effect, the

cause

v/ould not be

it did not have cannot

Such the

on

an

be the

a

cause.

Because

Why?

[corresponding 3 effect,

cause.

it

31

identification of

cause

and effect had

a

special bearing

view of the spiritual progress towards enlightenment.

Hua-yen

mentioned

before, Hua-yen doctrine acknowledges fifty- two stages

the first

stage

faith(sraddha)

of

enlightenment^!/^). and is

simultaneity of

simply

of

Buddhahood.

the

stage

of

up to the Buddhahood of v/onderful

effect, and

This

of the

in the

stage of

following

the

Zka.ya.na,

equalized.

higher

of

of the or

Therefore,

the

that

Buddhahood,

31T.

45,

P.

The

same

505c,

11.

other

stages,

is

simulta

are

is

•

It is most

clearly

Fa-tsang: stages of the

lower,

are

all

each stage embraces all

and hence all the

of faith.

result-stage

stage of faith is perfected,

with all the

stages, of

with the last

essentially

faith"('ff[^ fafy)

passage

The characteristics

causal stage of faith

so-called "attainment of Buddhahood v/ith

the

is

the very first

if the first

Therefore,

Buddhahood, together

the fulfillment

expressed

and

temporally

32

neously perfected.

from

But because of the principle of mutual identification cause

identical

As

stages, including stage

included in the

true v/ith each of the

18ff.

"*t-^i9^/a4^-ii*JbV^4*8p^i

b'AfoltU £*'<*££ W^'S iv>*U ^!?*#cttJsE»*l-te."

1.

11.

52Cf.

T.

55Cf.

T.

1,7, 8, 22ff.

ing "quick

etc.

45, 45, As

P*

489b,

P*

490a,

11.

26-ff.

14, ibid*, PP* 595c, 11. 26, 27, 596a, importance of faith, see also T. 45, P* 645b, this term, Fa-tsang also used many others express 1.

for the

In addition to

attainment"(e.g.^5(|7^^ ^^_

&1§-, $>),

237

other It is further

said, "because

mutually identical, and end

are

at every

of these

and

says that many

eons

arrived at the

stage

and

a

the

are

beginning

Bodhisattva and

stage

is

the

same

idea.

thought-instant(ksana)

a

fulfilled,

of Buddhahood.

statement of

different,

is both

Tsung-mi accept

(kalpas)

the faith

once

one

not

are

stage of Buddhahood

a

Buddha

"^

stages. and

and the

stages

and effect

cause

Ch'eng-kuan

following

all

non-obstructing,

one

and thus

^

stages.

This

Ch'eng-kuan

at that moment is

more

identical,

are

one

clearly

has

seen

in the

Tsung-mi.

One

stage is identical with all stages, and stages are identical v/ith one stage. Therefore if [the stage of] the ten faiths is in mind all five categories of stages are included therein. 37 all

And In his

own

commentary

on

fulfilled

this passage, he said that this

when

is

one

already

effect,

and vice versa.

first awakens

the

attained it becomes

Therefore,

aspiration for a

45,

35T.

45, P* 489c, 11. 2f. t U &%%n &fft *>\

£.•*&- t£

—

434a, 11. 15ff.

supreme

the truth that he has

enlightenment

"-^T^^irT^/tt

T. 45, p.

Hua-yen-Fa-chieh-hsuan-chlng,

^7Yuan-chueh-chin~-shu.

ETC, 14,

chueh-ching-shu-ch

—

^

"^%-ti&4'i>tV*$-,f$B?%Me>?®%£. --<$£*

"

fa

3SY. Yuan-

said,

reality.

34T.

P*

he

possible

shih( ^i^-y. 2|£. )

because In the dharmadhatu of non-obstruction of shih and cause

is

'

ao

.

p.

116a,

ETC, 14,

p.

683a, 11.

11.

I1f

263c

".

10f.


t?-«
238

The doctrine of dharmadhatu has ment not

only

changed

the view of

in terms of time but also in terms of space.

mutual identification and interpenetration leads to

a

enlighten The idea of

reconsideration

•f of the as

in

attainment of Buddhahood in spatial terms,

concepts^the

temporal terms.

Buddhahood in

According

of the

569)

line of

in sixth

past, future, A

totally

v/hich

mean

thinking,

as

century B.C.

and

present,

absurd song of

Cook

but also

Ch'an

cov/ ate grass in Chin-Chou, in I-Chou became satiated. 41

now

identical with the others.

is

occurs

not

everywhere

monk,

Fu

in every insant

only

in the world.

Ta-shih(>fJ[

£•£

,

39

497-

runs:

A

is

had attained

rightly points out, Sakayamuni's

in India

a

someone

that all other persons had attained

places because that "someone"

to this

enlightenment

is to say that if

it v/ould

place,

one

it in all other

This

v/ell

as

understandable in the

light

of the

but

the horse

Eua-yen

doctrine of mutual

identification and interpenetration of all dharmas in the dharmadhatu

*°Cf.

Jit en, more

on

ed. his

The Chinese

Cook,

cit.. p. 26.

op.

Ee

is

by

Ishida et al.

also known

gathas

.

Library,

(First Series) (New

see

.

Shan-hui(-&--^£ ), etc. Cf. (Tokyo: Seishin~3hobo, 1962),

as

John C. E. Wu,

1967), York:

PP*

253f»»

Grove Press:

Shih Bukkyo p.

441

.

For

The Golden Age of Zen (Taipei: Suzuki, Essays in Zen Buddhism

1949,

1961),

p.

272.

Quoted in Garma C. C. Chang, op. cit., p. 11 3.

III.

In we

have discussed

In the

influence will be

)

some

of its

present chapter, 1

dharmadhatu

Hua-yen

philosophical implications v/e

thought.

In this

investigated

in terms

of three

of

of the

significance

Chinese

on

other schools

1

v/ith the

dealing

meanings.

3)

TEE EISTORICAL INFLUENCE OF TEE DHARMADHATU DOCTRINE

Buddhism, especially

will

finally

and

doctrine,

religious

examine its historical

project the influence of Hua-yen major

of

areas

Ch'an and

thought:

T'ien-t'ai,

2)

1)

the

Taoism,

and

Neo-Confucianism.

Other Schools A first

(or Zen)

of Buddhism

example of

tradition.

on

Ch'an such

is

also known that

and

Tsung-mi,

It is

was

the

The is not

that

of course, and

found in the Ch'an

the

streams

T'ien-t'ai,

Eua-yen philosophy, particularly by Ch'an insights.

enriched

to deal v/ith these issues.

this

lenown,

Taoism, Confucianism,

as

influence is

Eua-yen

2

Our task at

this

But this

point

is

are

in

of influence

Ch'eng-kuan

is not the to

It

important.

single

place

out

the

Eua-yen influence on Chinese art is interesting, but since place to go into this topic, anyone interested may be

the

referred to Jan

Fontein,

The Pilgrimage

Illustrations in China, Japan and Java,

op.

A Study of Gandavyuha cit., and the references therein. —

questions, see Takamine, Kegon to Zen to no Tsuro(The Hua-yen and Ch'an) (Kyoto: Nando Bukkyo Kenyu-kai, 1956).

For these

Passage between

of Sudhana

239

240

most

evident It

Hua-yen is

often

ment of Buddhahood

ing

on

words

particular this

influence

thought

that since the Ch'an ideal

by realizing

letters"(

or

canonical

the Ch'an tradition.

on

3> £ J

self-nature"( %'\t l^ffr)

'X ),

scriptures

or

it had

nothing

articulate

"the attain

v/as

,

"not

by depend

to do with any

teachings.

To

extent

some

true in that the Ch'an school did not approach the scriptures for

is

scholastic purposes.

But it

is

incorrect to

anti-canonical and anti-philosophical.

assume

that Ch'an

Historically speaking,

many instances within the Ch'an tradition of interest

in the

v/as

totally

there

study

are

of

scriptures and their philosophical implications. To take it

said that

is

that his

a

few

examples of Ch'an's connection

Bodhidharma,

disciple Bui-k'e

been studied since then

the nominal founder of the

study

the Lankavatara-sutra Ch'an followers.

mainly by

Vajracchedika-sutrafDiamond sutra) text the

by

the

time of

fifth and the

when he heard

a

Eung-jen(?A

sixth

man

Mountain v/here Hung-jen

«.

,

came

was

this

It is

sutra and

and

Ch'an,

scriptures, recommended

sutra has

This

.

Furthermore,

to be considered

602-675)

partriarchs.

reciting

with the

as

an

Rui-neng(&%t

,

the

important

638-713),

said that

Eui-neng

v/as

urged

to visit

Huang-mei

was

said to have been

teaching this sutra.

awakened

In

"A special transmission phrases v/ith a similar purport are: scriptures "( ^Tf-S'Hf) , "transmission from mind to mind"(>Xio/ "pointing directly to the mind of man"( jtjta/icO*

Other

apart

from the

•f^

),

i\y

4Shen-hui(#
declared that it

,

Bodhidharma to Eul-k'e. p.

18.

670-758),

v/as

the

influential

the Va.iracchedika that

Cf. Suzuki,

disciple of Eui-neng, recommended by

v/as

Essays in Zen Buddhism,

op.

cit.,

241

addition to these from the sutras

two, such

.

also find in

we

Eua-yen philosophy

were

not

full-scaled until the time of both D.

can

be

beyond

Amitabha. Bodhisattva-

the reach of the Ch'an masters.

Tsung-mi,

Eua-yen thought

of the Avatamsaka-sutra

the

even

T. Suzuki and R. Takamine point out,

the ideas

quotations

inferred that the Avatamsaka-sutra

the connection of the Ch'an with

Although

many

.

From this evidence it and

sermons

the Nirvana, Vimalakirti.

as

sila, Saddharmapundarika

Eui-neng' s

well

were

According

.

early

did not become

Ch'an

masters,

acquainted

as

with

to Suzuki:

The Avatamsaka Sutra

was quoted by Zen masters even prior to Tu-shun, for according to the Masters and Disciples of the Lanka, Eui-k'e £the second patriarch of the Ch'an school} extensively refers to the sutra in support of his view, while Tao-hsin[580-651 , the fourth patriarch and a contemporary of Tu-shun J also quotes a passage from the sutra saying that a particle

of dust in the

contains

innumerable worlds v/ithin itself....

of the Avatamsaka. than local and specific, it is the sutra. 6

the reference

case

is

more

concerned with entire

thought pervading Takamine also says

that not

Tao-hsin but also in those of arch of the Ch'an

Seng-ts'an's

5 sutras

.

Press, Chinese

Hsin-hsin-ming(^a *&&%> )

It is

Cf.

1969),

P.

89,

Dumoulin, and John C.

1967),

Suzuki, Essays

£0,

no.

,

P*

a

are

of

the

expressions such

knowledge

of at least

A History of Zen Buddhism

H.

Wu,

The Golden Age

Buddhism,

op.

third

patri In

Hua-yen thought.

cit.. p. 21.

as

seven

great

(Boston: (Taiwan:

of Zen

77*

in Zen

2010.

there

606),

d.

traces

some

Eui-neng had

said that

Heinrich

Library,

7T.

are

writings of Hui-k'e and

in the

Seng-ts'an(4|!t,*|?,

there

school,

only

Beacon

The

242

"the smallest is identical with the one."

Moreover,

fifth partriarch

in the

largest,"

"one is all and all is

or

Tsui-shang-ch'eng-lun(-^

Eung-jen,

there

t.

gfc j£, )

a

.

work of the

quotations from the Avatamsaka-

are

sutra.

Clearer signs of

"the

as

7^A?fj£),

Eua-yen

text discovered at

a

Shen-hsiu(^4^ sutra

,

605?-706),

recommended

was

Ch'an"(%,%.^

of unhindered

as

It

of li

10

text which

and shih is

In

sutra in

thirty

contemporary so

of

all

influential at

was

11

and

In

Fa-tsang

Ch'ang-an

at

and attributed to the Avatamsaka-

he

the way to the

idea of mutual

just

it

fact,

also

eng-v/u-fang-pien(

branch,

as

in the

commentary

a

v/as

believed to teach the truth

the

addition,

found in the

which

dharmas and thus

dealt with here

fascicles.

Chih-yen

In the Ta-ch'

founder of this

also known that Shen-hsiu wrote

is

were

a

are

school,

Tun-huang recently,

interpenetration of

spiritual emancipation.

($5^)

the

).

Ch'an

on

of the Northern branch of the Ch'an

teachings known

influence

Eua-yen

is not

picked

on

identification

Eua-yen school.

the Avatamsaka-

surprising up

that

Eua-yen ideas,

as

a

v/hich

that time.

See also Kamata, "Kegon Shiso Takamine, op. cit., pp. I60ff. Eonshitsu" in Bukkyo no Shiso, no. 6, Mugan no Sekaikan Kegon. ed. by Kamata and Yamaue (Tokyo: Katokav/a Shoten, 1969), PP* 159f* no

-

o

-'For the quotations, op.

cit.,

pp.

Ill,

p.

(Tokyo:

Kamata,

ibid.

,

p.

160.

Cf.

Takamine,

162-172.

Yanagida, "Chugoku Zenshushi"(A Eistory of Ch'an in by K. Kishitani (Tokyo: Chikuma Shobo, 1967), vol. See also E. Ui, Zenshu shi Kenkvu(A Study of Zen Eistory) 33* Iwanami Shoten, 1935, 19664), pp. 356ff., esp. p. 366. Cf.

China)

see

Seizan

in Koza Zen,

11

ed.

S. Yanagida,

op.

cit.,

p.

32,

and

Suzuki,

op.

cit., p. 20.

243

In the Southern most

important figure during

Lin-chi

I-hsuan(r5& ^ :%-£,,

(Japanese: Rinzai) in their

he

up such

d.

or

866),

house

of

s amadhi

of

Lin-chi, Suzuki,

declares that back to the

influence

According

to

influence

was

which

were

,

was

Suzuki, second

807-869),

influenced

cit.,

we

also show

the

as

pp.

belongs to

dharmadhatu, li

op.

in FaV/ith

sayings.

the Rinzai

Liao-chien'[^^J

sect,

too may be

traced

1 3

Eua-yen

on

Ch'an is

to that

of

not limited to this.

ien(/fc> f^if,

,

6-99-790),

founder of the

cit., p.

whose

Ma-tsu, and Tung-shan Liang-chieh

by Hua-yen philosophy.

161,

influence

and Manifestation of Nature.

also found in his

Shih-t'ou Hsi-ch'

only

and

find clear indications that

infinity,

is

'Fourfold

of

Eui-neng,

Eua-yen

Ts'ao-tung( Japanese: Soto)

equal to the Lin-chi in influence, explicitly

Takamine, op.

Ch'an,

who himself

system of Fa-tsang."

The

(;|S)Jh $: ^

"Lin-chi 's

the

"(saraga-mudr a- s amadhi ) expounded

tsang's V/ang-chin-huan-yuan-kuan to

709-788),

founder of the powerful Lin-chi

sayings

s

shih, Dependent Origination

regard

the

concepts from the Eua-yen system

The idea of "ocean-like

,

the third generation after

In Ma-tsu'

thought.

picked

and

sect

Tao-i^fasl-

branch, Ma-tsu

136.

To

show that

sect

they

quote Suzuki:

Kamata, "Kegon Shiso

no

Honshitzu,"

and l62f.

Suzuki, op. cit.. p. 19. For an extensive study of Lin-chi and his teachings, see his first two volumes of Essays in Zen Buddhism (London: 1927 and 1933, new editions, 1958, etc.) For the meanings of "liao-chien." see Chang Chung-yuan, Original Teachings of Ch'an Buddhiam (New York, Vintage Books, 1969), pp. 97-101. Here he translates the term into "Four Processes Cf.

also

Oda,

op.

of Liberation

cit.,

p.

French by Paul Demieville,

1310c.

from

Subjectivity

and

Objectivity."

Lin-chi-lu has been translated into

Entretiens de Lin-tsi

(Paris: Fayard, 1972).

244

...Shih-t'ou in his

mutuality

of

Light

other and at the

other; called

'Ode

on

and Dark

same

time

Identity' depicts the restricting each being fused in each as

Tung-shan in his metrical composition 'Sacred Mirror Samadhi' discourses on the

mutuality of P'ien li&l, 'one-sided1, and Cheng CiE], 'correct', much to the same effect as Shiht'ou in his Ode.... This idea of Mutuality and is no doubt derived from Avatamsaka Identity '4 so formulated philosophy, ably by Fa-tsang. In the

relationship between Hua-yen

and

stands

in

of the

Hua-yen

of the

influential Ch'an sects of the time made him

a

The fact that he

unique position.

school and at the

link betv/een the two schools. the

same

both

in

teaching

or

that Ch'an

practitioners

to

mi,

the

use

to

of

means

Suzuki, ibid.

pien(the see

Wu,

relative op.

1 5

three kinds

sections

(?&

i- 5-

to make

pp.

an

of

a

doctrine

Hua-yen

15

p.

19.

which

For details

phenomenal)

and

on

op.

one

connecting and

one

the

is

highest

through

was

him

the Ch'an

express

was

to

words, they began introduced

by Tsung-

systematically the Ch'an tradition

Tung-shan'

cheng(the

178ff. and Dumoulin,

It

In other

Tsung-mi's contribution

,

the

kind of

the Buddha-truth is

attempt to

Hua-yen,

head of

a

as

Absolute

cit., pp.

theory

s

or

114ff.

the

of

noumenal)

A detailed

relationship between Hua-yen and the Ts'ao-tung sect Chang Chung-yuan, op. cit., pp. 41ff.

discussion found in

cit.,

regarded

v/hich until then had not been

sense

or

but the

fifth patriarch

the

v/as

inexpressible truth.

philosophical system

In this

was

Tsung-mi,

Ch'an,

came

time

philosophical system.

interpret Ch'an,

presented.

For

of that

expression

experience by

and

Hua-yen

same

Tsung-mi( 779-841 )

Ch'an,

on

the

For his

of

idea

of Three Sects

% ).

on

teaching,

Cf.

Kamata'

the relationship of three kinds

see

of s

Ch ' an-yuan-chu-ch ' uan-chi T. i, = % ) and Three Sects .

Ch'an(S^

translation,

English translation is forthcoming.

op.

cit.,

pp.

85ff.

is

of Ch'an and

48, of

pp. 402bff., Teaching

Yun-hua Jan's

245

hardly

can

be

This

overestimated.

followers accepted Tsung-mi with were

it

some

was

who

mainly Tsung-mi

sects of the their

rejected

his

systems,

one

course

does not

accord.

Hua-yen

v/ith the

But

that Ch'an

negatively

doctrine that

strong

mean

Needless to say,

Hua-yen doctrine.

and his

Sung-period

of

provided

in

points this out

and rational

systematic

or

positively

the Ch'an

incentives and direction for

with which to explain their real but hitherto

spiritual insight

there

unexpressed

Suzuki again

terms.

rightly

follows:

as

The influence of Avatamsaka

philosophy

Sen

on

masters grew more and more pronounced as time went on, and reached its climax in the tenth after the passing of

century

the

Tsung-mi,

fifth patriarch of the Avatamsaka School

The movement toward the

technically called

the

example

a

general tendency

of Ch'an with

of Ch'an is

found in

philosophical teachings initiated

thus

,

in Buddhist

of Ch'an masters v/ho utilized

systematic explanation

885-953).

unity

"ch'an-chiao-i-chih"($:f $[-%.)

mi, gradually became remarkable

in

'°

China,

circles after him.

Eua-yen philosophy for

Fa-yen

Wen-i(*t S& xie.

Suzuki describes the situation thus:

Fa-yen V/en-i, the founder of the Fa-yen 3uddhism, v/ho incorporated the philosophy of the Avatamsaka into his treatment of Zen. Though he did not belong to their school he must have been greatly impressed v/ith It

was

branch of Zen

the works

712),

of

Tu-shun(died 640)

Fa-tsang(died

and

and other Avatamsaka

there

is

study

their

of Zen.

Suzuki,

evidence of his

writings

as

Ee also wrote

op.

cit.,

p.

for philosophers; having made his pupil

an a

19*

aid to

the

commentary

by Tsung-

on

mastery Shih-

,

A

246

t'ou's the

'Ode

characteristics^ £8) of

aspects

both.

In his

to

of

v/hich

reality own

The

based

on

the

Eua-yen

doctrine of six

v/hich he

thought

served

Fa-yen being,

v/hich is...

Avatamsaka.'*?

of the

metaphysics

Especially interesting

the

Identity,'

on

was

neither identical

are

to illustrate

different,

nor

or

are

words:

meaning of the

six attributes

in Eua-yen is there is difference. For difference to be different from identity is in no wise the intention of all the Buddhas. The that v/ithin

identity

intention of all the Buddhas is both and distinction. and difference?

enter

body

female terms

s

The

philosophy

are utterly phenomena.

(house)

generation of the sect

to unite

Buddhist

in

base,

thought,"

17Ibid., 1 3

T.

no

47,

but

20

a

tendency

of

to harmonize Ch'an with

Yen-shou.(i£^f

Fa-yan,

in his

Bere he

step further, "to melt slogan, "All

the

20

42,

Suzuki,

Eua-yen

the

third

Tsung-

attempted not only

the

latter

all the

as

the

differences

dharmas

are

of

but manifes-

19f.

591,

and T.

49,

P*

655*

Quoted in Dumoulin,

Another translation of this passage is p. 111. Cf. also Takamine, op. cit., op. cit., p. 230.

19T.

904-975),

,

monumental work

Eua-yen teachings, taking

under the

pp.

P*

female

reference remains

hundred fascicles.

a

Ch'an with the

theoretical

and

Trie ten thousand appear bright, there is neither reality

with the Ch'an master

£jfc %■&)

body

reference to male and When

culmination of this

comes

ch i ng- 1 u ( fr.

no

transcended.

ances nor

When the male

amadhi,

totality identity

there be both

can

remains.

body are

Eow

no.

op.

2016.

cit.,

p.

20.

found in pp.

op.

cit..

Chang Chung-yuan, 234ff.

247

tations of the mind."

Judging he describes the is

from

this,

it becomes clear that Suzuki

relationship

of Ch'an and

the practical consummation of Buddhist

(Avatamsaka) [Eua-yen] continues

is

philosophy

its

is

right

v/hen

that

"Zen

Eua-yen by saying

thought

in China and the

Kegon

theoretical culmination."

Ee

:

So in China the

philosophy of ZenCCh'ari]is Kegon teaching of Kegon bears its fruit in the life of Zen. It was only v/hen this perfect mutuality or identification was affected that Buddhism began to start a new life in the Far East, shedding off its old Indian coat which proved to be no longer capable of keeping the inner spirit in healthy condition."2*

CEua-yenJand

the

Historically speaking, however, and Ch'an became that

Hua-yen thought

"During a

the

Sung

era

the

inner

passing

disappeared

K.

Ch'en,

xxxiv

In his

see

true

is

but

Tsung-mi,

from the Chinese

debt to Hua-yen, 22

of

It

that

religious

To

Hua-yen

be

even

said

quote Dumoulin,

Kegon C Hua-yen]

led to

not

mean

that

a

school

or

spirit

current.

Hua-yen

sect, Hua-yen

and influence It may

became

it

rightly

cease

never

be

said

For more detail about Yen-shou's cit., p. 404* op. cit., pp. 237, 248. Takamine, op.

Introduction to B.

.

Dumoulin,

as

in its

can

between

the Chinese Zen C Ch'an] masters."

complete assimilation, hov/ever, does

with the

.

by

it

in Ch'an.

of Zen to

affinity latter

relationship

period that

completely merged

totally insignificant.

p

later

was

assimilation of the

complete

This

close in the

so

the

op.

cit.

,

p.

41*

L.

Suzuki's Mahayana Buddhism,

op.

cit

248

that

although

the

Eua-yen system

thought

continued in different

Kamata,

in

expresses

the

concluding a

similar idea

such

as

forms,

section

on

stopped flourishing,

most

notably

Eua-yen

form of Ch'an.

in the

influence

its

on

Ch'an, aptly

follows:

as

Although Hua-yen as philosophical Buddhism disappeared in the middle of the T'ang era, the

of its

core

hsing-ch'

firmly as

thought

—

the

idea of

i( the

Manifestation of Nature) had been established in Ch'an, serving

theoretical foundation to sustain it.

a

Hua-yen thought v/as never exterminated; rather, in a different form, it continues to live in history. 4 influence

Hua-yen It

is

not

(

i"

^

school, had

+

>V^- ),

25

=

-^ )

Chih-i( 530-597)

very close

and the

consciousness"(- £• says,

a

life.

his

throughout or

also discernible

generally known that

T'ien-t'ai sutra

is

of

based upon

it,

in

fact,

•

derived -

Saddharmapundarika-sutra

24

as

Shiso

Ka.ma.ta, "Kegon

25Cf.

T.

.46,

p.

Hurvitz says

may be

no

expected.

in

a

moment of

Chih-i himself

as

—

from the Avatamsaka-sutra

originally

founder of the

tenfold dharmadhatu

trischiliocosm are

philosophy.

with the Avatamsaka-

idea of the

"the

actual

the

•

relationship

His basic

theory

in T'ien-t'ai

26

Hinshitsu,"

,

not from the

nevertheless,

op.

cit.,

p.

since

he

1ci.

52c.

that this

theory

is

"ultimately based"

the

on

See his Chih-i, op. cit., pp. 275ffsecond chapter of the Lotus Sutra. in a moment of consciousness" The translation of the term "trischiliocosm For detailed argument, see Toshio 'l&^ft ), is from Hurvitz.

Ando(4?^

Tendaiaaku

—

Konuon Shiso

Fundajnental Thought and Its pp.

143, 152ff.,

Ayagtj.ms_ags.

,

see

to

sono

Tenkaif'T' ien-t 'ai

Development) (Tola/or

121f., 129ff., et -passim. especially pp. 145ff*

Doctrine

—

the

Heirakuji Shoten,

For Chih-i'

s

1963),

relation to

the

249

lived been

Tu-shun( 557-640)

before

even

directly influenced by

Consequently show

his

T'ien-t'ai

no

question of his having school itself.

Hua-yen

idea of the tenfold dharmadhatu and related theories from that of the

The most evident and most on

be

can

the doctrine of the

divergent development

a

there

,

philosophy

is

school.

Hua-yen

important instance of Hua-yen influence

found in

conjunction with

the heated contro

versy between the orthodox and heterodox branches of the T'ien-t'ai

school,

forty

27

which took place in the

years.

It

is

out of the

Sung period during

scope

of this

a

space

of about

to deal v/ith the

study

o

content

of the complicated scholastic

point to be made here is that the versy

chiefly caused by

v/as

After Chan-

school, introduced t'ai

philosophy, these

accepted

the

ba.sic

in

the

,

icl^as

there appeared ideas

issue of this

Hua-yen

jan( 711-732)

the

main

a

of

doctrine

sixth the

significant

of li and

patriarch

shih.

The contro29

of the T'ien-t'ai

Awaken in-: of Faith

group of

n

between them.

controversy

into T'ien-

people among the school who

connection with such

Hua-yen

doctrines

as

li-

shih and Manifestation of Nature.

27

The

so-called orthodox

C'T ien-t'al]

3ranch(J-i Branch "(Ji ?Hfc). '

'*.

^°For details, "Tendai

Shiso

Shiso, ed. Tenkai

,

see

Cf.

University

ibid.

,

p.

167,

itself the the

"Kouritain

"Out-of-the Mountains

329ff-, and Ryodo 3hioiri(j&X & & Development of T'ien-t'ai Thought) in Toy_o

i'rnd..

Hatten"('The

The

oranch called the heterodox

-and

by H. Kakamura et

(Tolryo: 29

no

?#».),

a.l

.

,

pp.

vol.

of Tolryo

6,

Kukhwo

Iress,

and Wai-lu

Hou,

Shiso II.

1 Lr 6 7 )

on.

.

pp.

cit.,

Chuao.:u-teki

l62ff.

p.

23a*

)

,

250

It

in response

v/as

(h%%> 960-1028), vigorously It

v/as

the

to this

fourteenth

tendency

patriarch

toward

of the T'ien-t'ai

school,

advocated the traditional orthodox doctrine of the school.

also because

of this

theoretical controversy that many doctrinal

questions which hitherto had

not been

in T'ien-t'ai

developed

and

articulatedAcrystalized.

The neat

wise

could not have

revitalized the

its

apex in the

the

contribution of

emerged,

history

be

philosophy might

of T'ien-t'ai

Hua-yen thought regarded

as

philosophy

?q

were

2)

that Chih-li

Hua-yen

system

of Chih-li J school It

thought.

to the

which other

and made

is

in this

it reach that

sense

development of T'ien-t'ai

significant.

Taoism It

great

has

been

influence

v/hich show

that

especially

in

on

the

Hua-yen

the

out

pointed

case

earlier that Taoist

There

Hua-yen system.

later contributed to of Taoist

religion.

sxe

the

A

philosophy

many

exerted

examples, however,

formation of

few v/ill be

Taoism,

taiien for

discussion here. A

period

is

According the

famous

said to

Taoist named Sun

to have

been

an

ardent

student

,

531-632)

of the

T'ang

of the Avatamsaka-sutra.

Fa-tsang's Kna-yen-ching chuan-chi, Sun urged people to read

sutra, while he himself copied

His T'ien-t'ai

cit., pp.

Ssu-mo(}fr&Ji!

341ff-

and

seven

doctrines

Shioiri,

op.

are

cit.,

hundred and

concisely pp.

l67ff.

fifty

itemized

sets

in

of the

Ando,

op.

251

31

—

sutra for circulation. that Emperor

He

Kao-tsu^^fl. )

practice for merit.

such

was

a

great

man

in Taoist

circles

invited him to court and asked what he

should

Sun 3su-mo advised him to read the Avatamsaka-sutra

,

and said:

[The] Dharmadhatu mentioned in Sutra is the universal theory.

Lthe] Avatams akaAny of its

methods

thousands

be

can

into

developed

of

fascicles of sutras. [The] Pra.jna-paramita sutra is only one of the methods of [.the.]

Avatamsaka.^ Sun Ssu-mo died old.

This

Fa-tsang.

only

therefore not unreasonable to

is

is

lost

"Essay

and his

influenced by to

31

it

T.

ghi(<^rfS.hh^l)

T.

p.

51, 49,

535c; and

ang-shu(S % *^»

pp.

is

)»

can

and his

to

be

Kan

171bc.

P*

363b;

or

He The

that

in Ta,oist

Immortal),

is

191,

based upon it.

etc.

Religions"( Ag technique

£

of

understanding of

since he

v/as

very much

tradition

was

so

it

seems

also mentioned

in

most

high

likely

the Fo-tsu-t'ung-

Fo-tsu-li-tai-t'unr--tsi( 4'frM#rt.&f5 ),

Sung-kao-sen.g-chuan(^-j|><$ 4% ),

°h.

hundred years

that he knew not

v/ith the

discern his

inferred is

a

Tu-shun, Chih-yen and assume

mainly deal

position

P*

See also

Jan,

A

T.

50, p. 790c, Chiu Chronicle, op. cit.,

41f. ^ Fo-tsu-t ' ung-chi

is

of

over

Hua-yen philosophy

impossible

Chen-jen(True

Cf.

49,

also

extant works

Hua-yen,

be called

contemporary

was

the Harmonization of Three

on

But what

Hua-yen thought.

'

a

It

"nourishing nature,"

T

v/as

that he

the Avatamsaka-sutra but

%$%)

T.

682 A.D., when he

means

Since his

as

ca.

from

Jan, ibid.

,

p.

42.

.

T.

49,

p.

363b, 11, 16-13.

The

translation

252

that

Hua-yen

influence permeated Taoist

Another great Taoist Tu the end of the

T'ang dynasty,

thought.

v/as

He

But he

was

In his

writings,

v/ith

he utilized the

to

According

insight,

were

Besides these

Taoist

syncretic the

Eua-yen thought v/hich

3)

Heo-Confucianism As has

^

note

For H.

156.,

139;l), Tokiwa,

1921. cit.,

p.

For his

see ou.

his

a

of threefold

Eua-yen pattern.

or

35

number of Taoist

demonstrating

that this

"observe-and-absorb" attitude

accepted

concept

of

li_

v/as

outstandingly

mainly developed in

in

Eua-yen philosophy.

life and contribution, ibid. , p. 42, Giles, Dictionary (Shanghai, See Kamata, Chugoku Kegon... op. cit., pp. 290-296,

op.

^

also

Ch'an, along

influential at that time.

the

details

more

A.

an

and most

Heo-Taoism and Buddhism,

and

well.

as

ideas, especially

system

Eua-yen elements,

was

been seen,

his

moulded after the

are

literature.

but in Buddhism

into five and his

v/ith

influence in his

writer of Taoist

thought

there

him.

who lived around

,

San-lun, T'ien-t'ai,

examples,

religion

ing( %± '■&&.)

Kamata, however,

probably

canonical works which show

'

strong Hua-yen

in Taoist

only

classification of doctrines fourfold

shows

great compiler and

a

versed not

Hua-yen.

Kuang-t

thought through

his

on

A Chinese Bio.graphical

p.

653,

etc.

biography,

Ilamata, op. cit.,

see

p.

Ch

'

uan

T

'

ang-Wen(^

302ff. and Tokiwa,

j£ ji

op.

)

,

ch.

cit.,

929,

pp.

etc.

662ff.

^"For the details on the Buddhist influence on Taoist scriptures, Kamata, ibid. , pp. 314ff*» and his Chugoku Bukkyo Shiso Shi Kenkyu, cit., part one.

253

While the Neo-Taoists and Buddhists of this

all-important concept

not

were

aware

"investigation

of

it at all.

of li

did not know the

and

Li

twice

in his

seven

other essays;

Ao(% fys)

famous Fu-hsing

he

-d

Buddhism, in his

the

as

37

totally

v/as

)

Yu(f|^ of the

memorial against Buddhism.

In view

concept

As

and

.

use

,

only it

in

768-824),

were

of

of li

completely it

this,

is

out

of the

surprising

that the main stream of Neo-Confucianism

of

li"(ff f% )

Sung, viz.,

in China.

Tun-i(l£)

Chou

Tsai(?gdK

Starting

»

t£S|

"(^Jfr^-lt

but

li,

three times

),

but

only in his

metaphysical

a

v/ho

sense.

severely attacked

for

essays and

a

far

thousand years

current."''"'

that

in the

eleventh

Confucianism, then called

v/as

with the Five Masters

1017-1073),

,

mentioned

Wing-tsit Chan aptly says, "So

the central question in

became

Confucianists

term li both in his

so

Chang

584-617)

,

evolution of the concept of li is concerned,

the Confucianists

the

unaware

on,

used the term

did not

The famous Confucian scholar Han

century

investigation

term in the Neo-Taoist and

798)

shu(<,g-h="f

moreover,

in the

of human nature

of the fl.

,

fourth

T'ung(l}>*

development

development

new

Buddhist circles.

from the

Wang

engaged

were

Shao

century so

"the

much

Learning

of the Northern

Yung(5^f|

1011-1077),

,

1020-1077), Ch'eng Eao(3l>fj, 1032-1035),

andCh'engl

7"7

Tsung-mi be

a

's

counterattack

Yuan-jen-Iun( the Original

against

his

contemporary

Bary, ed. The Buddhist Tradition Library, 1969), p. 179*

Modem

38

Chan,

op.

cit.,

p.

67.

in

Nature

Han Yu.

of

Kan)

See Km.

India, China and Japan

is

said to

Theodore de

(llew

York, The

254

("tUfc, 1033-1107), 59 (rtS

1130-1200),

»

the

who

concept of li

synthesized

Neo-Confucian predecessors.

in contrast

Neo-Confucianists, their basic

A1 '

with such

there

tendency

/2 T

development

H.

is

not

abstract

^9

Carsun pp.

,

around the

concept

for this?

There

evidence that

of

the

influence of

Chang,

157-2^-1;

school"

All of these built

other,

of li.

probably

single

no

factor

of

connected

directly

Buddhism, particularly Eua-yen

li

in

these Neo-Confucian The

is

1139-

,

the Confucianist way

major

from Yoshi

meaning [of

) .4°

v/ith each

they agreed

Nakamura, quoting

of this

434-532; vol. 1,

reason

the

v/as

''For details

'

or

great change in the trend of

a

But

a

philosophy.

v/hether

could be the

for such

thinking.

"Rationalistic school" (*? ^

to the

its climax.

Hsiang-shan(j^.^; J*

Lu

contemporary,

philosophical systems

What

PP* cit.

concept reached

who become the founder of the rival so-called "Idealist

(
reason

the important elements of these

In Chu Esi the li

But another view emerged in his

1193),

all

Chu Hsi

fully developed by

v/as

Development

Takeuchi,

says,

"The

ITeo-Confucianism]

thinkers,

is

Fung,

see

op.

of Neo-Confucian Thought,

cit., op.

etc.

terms, see Fung, op. cit., p. 572, and Carsun Chang, 235 and 309* Chang calls the former "empiricism." The Idealist school is also called "Lu-Wang school" representing Lu Esiangop.

cit.,

shan and

For these

pp.

Wang Yang-ming, representing

Chu school" /r 1

Carsun

For several

Chang, ,12 1

op.

Cf.

A.

cit.

F.

while the Rationalistic

responsible 67f.

factors ,

school

pp.

Wright, Buddhism

for Neo-Confucian

in Chinese History,

says: "The molders of neo-Confucianism lived suffused v/ith Buddhist influence. Even the language and in which he

at

"Ch'eng-

revival,

op.

in

a

see

cix., pp. climate

the modes

90f.

of

disposal had developed in the ages of Buddhist dominance, The new dimensions of meaning which they discovered in the ancient Chinese classics were dimensions v/hich experience v/ith 3uddhism had taught them discourse

to

their

called

is

Ch' eng I and Chu Hsi.

seek and to find."

255

generally attributed those of the

to the influence of Buddhist

Hua-yen sect, ^

between li and shih."

Hua-yen

who

scholars, particularly

set up the distinction and contrast

Wing-tsit Chan

expresses

similar

a

exercised considerable influence

opinion:

on

Neo-Confucianism chiefly because of this organic character. Its famous metaphor of the big ocean and the many waves was by Chu 130-1200).

with

borrowed,

Hsi(l

The main

modification, concepts of Neo-

Confucianism,

those of principle and material force [li-ch'i3 were derived through, if not from, those of principle and fact r li-shih 1 .

in

Hua-yen. Its philosophy shows How these tv/o

Hsiang-shan

can

be

one-is-all

together

taken

with

that he

finally

his

statement that

own

as

examples of

played

role

a

v/hich he

v/as

"Somewhere

in the

formative

much

Ta-hui(£4|^-?

^Nakamura,

Chang,

op.

cit.. p.

cit.,

pp.

246ff.

'

on.

cit.

,

studies,"'

,

age

it

can

be

1039-1163)

v/as

For

studied about

seen

or

so

I

The Buddhism in

sect.

His

on

his

op.

But his

statement

op.

cit., p.

cit.,

life,

and

see

p.

-

179,

403.

Carsun

Quoted in D. Tokiwa, Shina ni okeru Bukkyo to Jukyo Dokyo, 373

p.

to

the Ch'an known to him

Philosophy,

details

thirty

that Buddhism

of the Lin-chi sect.

limited to this

532.

exercised

According

of fifteen

stages of his thought.

Book in Chinese

^'Fun-g, op.

was

Ways of Thinking of Eastern People,

A Source

rChan,

not

v/as

A/'

when he

only

around the

interested at that time

of Buddhism

knowledge

years Chu Hsi

early

v/as

Chu-Hsi and Lu

denounced them in favor of Confucianism."

in Buddhist

mainly through

"it

e.,

Hua-yen thought

how

In his

and

Taoism,

also

engaged myself

Hua-yen imprints. 44

great Neo-Confucianists, i.

influence upon Neo-Confucianism. Buddhism

and all-is-one

unmistakable

256

criticism of Buddhism show that he the Avatamsaka.

including Tsung-mi

reflecting

Buddhist

Chan

Wing-tsit

scholars, including

background

a

Chu Hsi could not

Buddhism,

influence whether

reflects

the

positively

Eua-yen doctrine

in statements such

seen

in

or

help As

negatively.

points out, Chu Hsi's basic idea of li_ and ch'i consciously

unconsciously

clearly

and v/ith many Buddhist

.

V/ith such

or

acquainted with the various sutras,

was

as

the

of

l_i

This

and shih.

is

following:

"Fundamentally there is only one Great yet each of the myriad things has been

Ultimate... endowed

and each in itself possesses the Great Ultimate in its entirety." In other words, v/ith it

is

principle

but

one

its manifestations

are

many.

only one principle. As it is applied to man, however, there is in each individual a particular principle." As to the relation ' between principle and material force I ch i J "There is

"there has

been any material

never

force without

principle or principle without material force." "Fundamentally... principle and material force It cannot be spoken of as separate entity. Without material exists right in material force. force, principle v/ould have nothing to adhere to." It

47 on

the

is

interesting

For further details

Ch'eng-Chu philosophy, / 3 '

Li

de

Quoted

from

Chan,

on see

that

Bary, ed.,

Sources

the

"House of

Fa-yen,"

the Ch'an

possible theoretical impact Hou, op. cit., pp. 256ff.

the

"The Evolution of the Keo-Confucian

He cit., pp. 77Principle," This portion %-"% ), 1714 ed., 49* op.

as

(%'k

to note

.„

refers

of

Hua-yen

Concept

to the Chu-tzu Ch'uan-shu

of translation is

found also

in

For of Chinese Tradition, on. cit., pp. 4S1ff. of some of Chu Hsi's works, see The Philosophy of

Enrlish translations Human Nature, tr. J. Percy Bruce (London: Probsthain, 1922); Reflections at Hand: The Neo-Confucian Antholor-v. tr. Wing-tsit Chan (New on Things The last one(Chin-ssu-lu) was Columbia University Press, 1967). in Olaf German also translated by Crag, Djir.-si lu (Tokyo: Sophia University

York:

Press,

1953)

^n

3 volumes.

257

sect which showed the

highly praised by

strongest Hua-yen influence

Chu Esi

the most

as

in its

spirit,

was

congenial to the Neo-Confucian "

spirit.

Despite

of the Eouse of

his

Fa-yen, "There

v/hich is very similar to

gatha of Hung-shou of

of

think what marvellous

ordinary

today hope to

measure

ground?

the

essential

example,

A

thought

quoting

a

Ch'an master of the House

Esiang-shan,

in many

being

for the

are

beaten to

insights represent house founded by

a

respects

it

early

years.

his

But

practical

the

criticism of

Buddhism,

Ch'an,

method of

know that Lu

we

follower of the Ch'an sect. he resembles

as

extent

clear to what

is not at all

attainment of self-enlightenment.

About

there are!

Fa-yen.5

in his advocation of the

49 Hi

they

points of the

of Lu

case

Chu Hsi of

by

that

true

a

insights

the above

Now,

influenced by Buddhism in his

accused

,

After

said

Confucian scholars of up to those men of high

What wonder if

the

In the v/as

certain current in Buddhist

Eang-chou( } a -»V ?£ %)

the Ch'an master

£)

a

Confucian traditions."

our

How could the

vision?

is

is

he

general,

he continued:

Fa-yen,

Just

he

criticism of Buddhism in

severe

51

In

shown,

"quiet

fact,

v/as

it

for

sitting"(0

52

see

Galen E.

Sargent,

contre Bouddhisme (Paris, 1955)Tokiwa, op. cit., pp. Source Book in Chinese Philosophy, op. cit., pp. 646ff.

351 ff*

Tchou

Chan,

Y-.--H. Jan's

unpublished article, "Li P'ing-shan and His Refutation of Neo-Confucian Criticism of Buddhism."

Quoted

5°Chu

Hsi

Yu-lei-chi-liohf-^I^Ht^).

in John

Wu,

on.

cit.,

Tokiwa,

op.

cit.,

J

(Chicago:

The

52

Lu

University

of

pp.

vol.

7,

PP*

233f*

243f«

p. 386, and H. G. Creel, Chinese Thought Chicago Press, 1953, 19728), p. 211.

himself, however, pointed out the major difference betv/een See Chan, A Source Book, op. cit., pp. 575ff*

self end Buddhists.

him

258

As

regards the concept of li, Lu Esiang-shan

Chu Hsi in that while the in terms is

of li and

the so-called examine not

hand, Lu,

the

merely

v/ith his

is

li,

purely

one

this universal li. li

v/as

understood

before,

seen

Chu Hsi advocated that

"investigation

essentially

are

as

different from

things

ch'i, the former believed that everything that exists

but li.

nothing

latter,

v/as

li,

but

its

we

,

that

i.e.,

knowledge by should

v/e

concrete manifestations.

monistic

what

It is

things "( ^ :&)

of

should seek

v/e

that since all

view, argued

should

is

investigate

significant to

On the other

things else than

nothing

note that for him this

universal

"Miind"(;oO.

the

"The mind is principle [li]." "The universe is my the universe".... "all things

mind and my mind is

luxuriantly present in the mind." What permeates the mind, emanates from it, and extends to fill the universe is nothing but principle [li]. are

And concerning the from tao

there

In what the

is

no

shih; apart

fact,

it

is

extent these

and

pattern

53 refers

of tao

difficult, were

degree

or

li and

if not

influenced

of dharmdhatu.

The

no

impossible,

he

said, "Apart

tao." to

ascertain to

by Buddhism, particularly by

Obviously systems

on

it

any

cannot be

imagined

that

Hua-yen

Development of hep-Confucianism,

to Hs i anr-shan ch ' uan-ch i (

fe Jt ■£-&•)

.

Ssu-pu

But

single thought.

of resemblance between these two streams

inspiration certainly suggests

Chan,

shih,

from shih there is

thinkers built their

great

the remarkable

He

ideas

Hua-yen philosophy

that such

in

relationship

of

was

op. cat. oei-'-r o(

thought of

one

,

78.

p.

SPPY)

,

11,

English translations of some of Lu's works are available in Lyman Van Lav/ Cady, The Philosophy of Lu Hsian.c-shan. A N?o-Confucian Monistic Idealist. (Union Theological Seminary Thesis, 1939), in addition to Chan's translations in his A Source Book, pp. cit., pp. 574ff. end de Bary, Source, op. cit., pp. 509ff. etc.

259

the

major influences

Fung's

exerted upon them.

authoritative but somewhat

evaluation of the

categorical

Neo-

significance of Hua-yen, and specifically that of Tsung-mi,

on

Confucianism

can

Eua-yen

influence

Neo-Confucianism:

on

be

v/ith this treatise [.The

Tsung-mi, Man]

section

here to conclude this

quoted

Original

made the view of Neo-Confucianism

,

truth. of the

This

the

v/as

a

on

Nature of

part of

harbinger of the Neo-Confucianism In this treatise there

Sung-Ming dynasties.

many ideas v/hich influenced the Sung-Ming NeoThe idea about the origination of Confucianists. are

the

world,

as

mentioned

great influence

exerted

above,

A phrase quoted here as "primal upon Neo-Confucianism. material force and physical substance" probably had an

influence

on

the Neo-Confucian idea of ch'i-chih.

what should be

Furthermore, the tv/o

schools of

Confucianism

prepared

are

noticed is

especially

that the controversial doctrines

set

forth betv/een

Lu-Wang of treatise, and

and

Ch'eng-Chu

found in this

the way for them. It is said: endowment, when traced to its

Neo-

it

"Kan's

origin, Spirit of Undifferentiated The mind v/hich arises with.it, if traced Oneness. back to its source, is the Spiritual Mind of True

physical can

be reduced to

the Primal

This is the statement concerning the relation betv/een Mind and Material force, and the theories of the relation betv/een li and material force in the Ch'eng-Chu school are the doctrinal

Oneness."

developments of this aspect. And the dictum of the Lu-Wang school that "the Universe is my mind" v/as the development of the idealist outlook expressed "In the final analysis, there are no as follov/s:

phenomena( dharma )

The Primal outside the Mind. of the transformations the spirit also the "54 said that be it can Mind. Therefore,

follows

influence With the

regard

54

'■Tung-mi's op.

cit.,

'

doctrine

treatise

v/as

Tsung-mi

tremendous. was

not

only

the forerunner of the Neo-Confucianism

Tsung-mi 's

statements pp.

Tsung-mi 's to this

summation of the 3uddhist studies before him

but also

J

of

194 and

Yuan- .i en- run.

quoted 195.

are

T.

45,

from We.

de

710b-c. Eary, ed.,

p.

The

translation of

The Buddhist

Tradition,

260

of later If

last

seven

Fung or

is

days.

55

right,

and if it is taken into account that in the

eight hundred years Neo-Confucianism has been

spiritual current in China, it yen influence

35

on

seems

Chinese thought

was

reasonable to of crucial

suggest

the

predominant

that the Eua-

significance.

Yu-lan Fung, Chung-hup Che-hsueh shih (reprint, Eong Kong: 1961), In his A History of Chinese Philosophy, op. cit., this portion 793f. pp. of the original on Tsung-mi has not been translated, but replaced by a chapter from Spirit of Chinese Philosophy, tr. E. R. Hughes, pp. 157-174*

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