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Dharmadh ya and
of the
tu,
Buddhadhatu
Ultimate Value
Structure
in Mahayana
Buddhism
Jikido
TAKASAKI I
structure
in the follow-
pada), which is explained aryasatyas and others. In this structure, the Dharma, the truth, religious veyed the truth As for the the ultimate the practical
Buddha's voice in the form of the four value in Buddhism is merely the Buddha is fundamentally who conto them. to be and
the ultimate
a mediator
is considered
(bodhi) (i. e. to become buddha) through Buddha's Dharma. Thus the Buddha is the first of the triratna, comes the second, which ruction revealed truth (buddhasasana) Buddha's the truth, But, again, the is used to be interpreted of which authority and on this the authority lies in the belief the
Buddha is called
is interpreted
as having
-919-
Dharmata, Dharmadhatu, Dharmakaya and Buddhadhatu (J . TAKASAKI) (79) Thus the Buddhist subjective or practical or theoretical a Scripture: yah pratityasaniutpadam pasyati pasyati sa dharmam ) pasyati, yo dharmam with each other. ultimate value is of a combined character of the
ideal reprensented
truth represented
by the Buddha , and the objective by the Dharma, both being inseparable to show such a structure is found in
sa buddham pasyati/(Salistamba II
investigation
of such fundamental
structure
value was the task to be done by the followers 'preceptor. But the Abhidharma in this task since it was mainly the Buddha's teaching, and the of the dharma and the followers these which two
Buddhism was not enough aiming at the interpretation purpose was neglected.
the dharma,
become super-humanised,
has been lost and the link between the Buddha The motive of the Mahayana both the subjective Buddhism kinds of links and to make the Buddha the and the objective how-
and the truth has been forgotten. was to recover ulitimate aspects. In the cource of making ever, value involves
the Mahayanistic
the first efforts were mainly devoted to establish the correct concept concept. and, being representing pratityasamut-
of the Buddhist truth against the Abhidharmic The term sunyata was its answer,
pada, the truth revealed by the Budda, this sunyata is called dharmanam (2) dharmata' or tathata', tattvasya laksana', bhutakoti', etc. Here, dharma' (1) Ed. by A iyaswami Sastri, Adyar, 1950, p. 1. Cf. Pali SN: yo kho Vakkali dhammam pasati so mam passati/yo mam passati so dhammam passati/MN, I, 190-1: yo paticcasamuppadam passati so dhammam passati, yo dhammam passati so paticcasamuppadam passati/ (2) As for the usages of these terms and their inter-relation, see Prof. H. -918-
(80) Dharmata, Dharmadhatu, Dharmakaya and Buddhadhatu (J. TAKASAKI) in plural the the term means dharmata. and is common from this sarvadharmah', Buddhism, while This term all things the dharma meant or phenomena, the nature as told in or natural
Abhidharma
originally
with 'prakrti', svabhava',etc. Such (3) to the Abhidharma Buddhism, but the Mahayanist, as sunya or nihsvabhava, A typical formula removed substanto show that dharmata samksepenoktam/idamprava sthitaivaisam dhardharmaniyamata satyata avipaof the
the nature
auutpadad
dharmasthitita
pratityasamutpada-samata ritata aviparyayata iti// As eaaily noticed, Primitive Buddhism. ing sentences jatipaccaya, ppaccayata/ These sentences referring
aviparita-tathata has
bhutata
in the Samyutta Nikaya, we find the follow(3) to the pratityasamutpada: uppada va tathagatanam anuppada id asa dhatu dhammatthitata where dhammaniyamata a comparison
bhikkhave, jaramaranam
va tathagatanam/thita'va
between dhamma
the paticcasamuppada
and paticcasamuppanna
(pratityasamutpanna-dharmah) is discussed, the nted by each anga of the 12 chains of causation, pratityasamutpanna-dharmah phenomena, conception, mental namely, is, however, nothing
latter being represeavidya, etc. The term but a name for all
and material as well, according to the Buddhist truth all the phenomena is made its appearance by cause
Nakamura's article in the "Kegon Shisho", Kyoto, 1960, pp. 95-127, where the research is done around a Chinese term @ .
(3) e. g. Abhidharmakosa-vyakhya: dharmasaility arthah. (Wogihara's (4) Aiyaswami Sastri's p. 40. n. 2. (5) SIN II, p. 25. -917dharmata harmaprakrtir Ed., p. 181) d harmasvabha vo
Dharmata, Dharmadhatu, Dharmakaya and Buddhadhatu (J. TAKASAKI) (81) and conditions. In comparison &ilistamba as interpreted The meaning dharmasthithitata', term dhdtu,
with
this
Pali
passage,
(6)
the while
term
dharmata
is understood
and hence,
It can stand for dharma in the sense use of this term in this rare in the Primitive the concept of is rather
or truth.
and, throughout
Abhidharma
Buddhism,
element' essence' or essential' nature' is predominantly applied to this (7) -term as observed in terms such as 18 dhatus' , etc. In other words, it was -understood as something substantial . This is probably the reason why the Sunyavada instead, avoided the use of this term and accepted the term ,dharmata struction which is of more abstract (8) character in its verbal con-
(dharma+t).
(6) 'dharma' in these compound words, may be interpreted - as nature' (svabhava). These terms are often used to show the eternity of the truth. e. g. Saddharmapundarika: dharma-sthitim dharmaniyamatam ca nityasthapitan loki imam akampyam/(Wogihara's Ed., p: 51) Also noticable is that the phrase utpadad va tathagatanam anutpadad va (tathagatanam)' is idiomatically used when any statement concerning the truth is expressed. Examples will be seen below. 7) Pali commentary inteprets this 'sa dhatu' as paccaya-sabhava'. Various meaning of this term is discussed in the Vissuddhimagga (HOS Ed. p. 411-2) Of these informations, see Prof. K. Kawata's article in the Komaza Daigaku Kenkyu Kiyo No. 21, pp. 25-31. But notice that 'dhatu' does not mean literally pratyaya' or pratityasamutpada'. 8) For example, the use of the term dhatu as such important sense is not observed in the Madhyamakakarika. (See the index, a supplement to the '*Daijobukkyo no Seiritsushiteki Kenkyu", Comp by S. Miyamoto, Tokyo, 1954) -916-
(82) Dharmata, Dharmadhatu, Dharmakaya and Buddhadhatu (J. TAKASAKI) III It was in the Sutras and Sastras the Sunyavada among example by Nagarjuna terms which composed after the establishment term dhatu recovered value in objective of-
that the
its place
aspect. A good-
de la de bshin gsegs pa rnams byun yan run ma byun yan run ste/ chosgnas par bya bahi phyir chos nid gan yin pa de ni chos n"id kyi rigs pa yin no/l(=*tatra dharmata The argument utpadad va tathagatanam anutpadad (9) dhatu-sthitita sa dharmatayuktih/) is the definition in which the dharmata va dharmasthapanaya being ya-'
reference
of the dharmata-yukti
a mode of
(10)
the attention should be paid to the use of the term dhatu-sthitita (or-sthitata) which seems to be synonymous with thita' va sa dhatu' or' dhammatthitata of this idea statement dharma definition in the Pali of the scripture. Buddha and A further between concrete the night explanation the of the In the va tathagaof Mahabodhi
is observed
in the Lankavatara.
Namely,
explaining
of 'avacana'
dharmadhatu-sthititotpadad tanam sthitaivaisam paurananagarapathavat/ (12) And again: evem eva, Mahamate, vaisa dharmata dharmanam
va tathagatanam
anutpadad
dharmasthitita
dharmaniyamata
adhigatam,
sthitai-
dharmasthitita
bhutata satyata/
(9) Ed. par E. Lamotte, p. 158. (Sanskrit reduction is my own.) (10) Cf. Ratngotravibhaga, p. 73 (ed. by Johnston, 1950) :( dharmanans dharmata ) yaiva casau dharmata saivktra yuktir yoga upayah paryayah/ evam eva tat syat/ anytha naiva tat syad iti/ (11) Ed, by Nanjio, p. 143 (12) ibid, p. 144 -915-
Dharmata, Dharmadhatu, Dharmakaya and Buddhadhatu (J. TAKASAKI) (83) This pauranasthitidharmata mates' or the dharmata unique objective The truth Buddha as pratityasamutpada'. is called to this relation term Sutra svapratyatmagatigocaram'. is no doubt a synonym phenomena, Being revealed which of dharrnanam is revealed dharby the the same adhigatam subjectivein disnature
concerning
by introspection,
pratyatma-dharmata', (13) This definition and quite the important ultimate here,
within
value.
cussion, notable
(dhatu) of thing is understandable mata' dharma' signifies bana) belonging dharmadhatu signifies mah'. the this term in the
(dharma), or the truth concerning things. Any way it in the same context with the phrase dharmanam dharcompound). comp.), In the But the usage is the which, being and definition (dhatu) of Abhidharma (visaya) Buddhism of manas, narrow element called (alam-
sense, it excludes the dharmas is perceived could be called i. e. sarvadharregion', etc. being the Remarkable it is used in the (praha-
when they are cognised by the mind., Thus the dharmadhatu may be translated sphere' or the one
of which similar uses are found in such terms as lokadhatu, traidhatuka, Thus dharmata, dharmadhatu has two characteristics, i. e. the law of pratityasamutpada, of the two aspects
harmah, i. e. the whole sphere of pratityasamutpanna-dharmah. is the combination for distinguishing of dharma the not the' case with the term dharmata.
dharmas
(13)
(84) Dharmata, Dharmadhatu, Dharmakaya and Buddhadhatu (J. TAKASAKI) while the dharma term to be realized is meant by sense of in the (saksatkaraniya) , i. e. the truth or the (14) id dhramata. Naturally it caused to make logical mentioned ground' above, as observed in the such use being not
Sandhinirmocana
of the Lahkavatara.
Then what is the significance of the use of the term dharmadhatu ,of such double characteristics . It may be summed up in three points. namely of the 1) the possitive subject evaluation of the sarvadharma, 2) the emphasis of a of the value behind concept this evaluation, in its outlook. created and 3) reintroduction by the reintroduction
doctrine, but with modification on the basis of the Sunyavada. first of all a fundamental holds its nature of dharma' idea of
As for the first point, we must remember Indian termed dharma stands thought in general that
(15)
that which
attribute),
i. e. dharma' Buddhism
(dharmin)
the Bahuvrihi
concept).
is just along
for pratityasamutpanna-dharma)
is claimed
(14) The opening stanza and the following sentences of the Dharmadharmatavibhaga goes as follows (in Tibetan): /gan phyir ses nas hgah shig span bya shin// gshan dag . hgah shig masonsum bya bahi phyir/ Ides na de dag mtshan nid l as rnam d bye//byed par hd od nas bstan bcos hdi andsad do/) hdi dag tham cad ni gnis kyis bsdus de/ chos tan chos flid kyis so//chos kyi n"e bar mtshon pa ni hkhor baho//chos nid kyis nebar mtshon pa ni theg pa -sum gyi mya nan las hdas paho//(Edited by J. Nozawa, the "Studies in Indology and Buddhology, presented in Honour of Prof. S, Yamaguchi on the Occasion of his Sixties Birthday, Kyoto, 1955, p. 11.) Cf. S. Takeuchi's article in JIBS, vol. VI-1, p. 205. (15) e. g. samskriyate anena iti samskarah; sanzskriyate etad iti samskarah. Cf. Th. Stcherbatsky, "The Conception of Buddhist Nirvana", p. 11, fn. 1. The same structnre is observed between cause and result, means and purpose. -913-
Dharmata, Dharmadhatu, Dharmakaya and Buddhadhatu (J. TAKASAKI) (85) tyasamutpada and by the term as sarvadharma both kinds of dharma may represent are
included. Thus dharmadhatu vely the samskrtadharma samskrta or subjective which standpoint, nirvana,
exclusi-
on the one hand, and the total of From the practical samwhich represents
sara is denied of its value and distinguished represents in its content. The Mahayanistic It denies the reality as expressed by the ultimate is the reason reality. that conception
from the asamskrtadharma as nothingness the latter of the because it the is quite opposite in this point. evaluates and the samsara,
of sarvadharma, everything
in the idea of the oneness of the nirvana is nothing Thus the sarvadharma
but a manifestation
is called dharmadhatu
manifestation
of the latter. To this, again we must remember that the dharmadhatu of sarvadharmah, only the mental
definition
of the reality
(citta, manas, or vijnana) could remain as the reality. This leads to the idealism of the cittamatrata and the vijn"aptimatrata, to which we will refer later words, on. To the present concern, notable is that the ultimate mental character the represents or of the subjective ultimate is expected existence of the reality reality of the of should be of the there subjective value. In other
value which
the dharmadhatu,
or the 'dharmin'
the d harmad hatu, the truth. To this last point, notable in the Mahayana is the definition of the dharmadhatu given texts. The most common one is that the dharmadhatu the teaching value of the
means the origin or cause (dhatu=hetu) of the aryadharma, (16) of the Buddha. It seems that here is implied the ultimate
(16) e. g. the Madhyantavibhaga-bhasya: aryadharmma-hetutvad dharmmadhatuh/ aryadharmmanan tad-alambana-prabhavatvat/hetv-artho by atra dhatv-arthah/ (ed. by G. Nagao, Tokyo, 1964, p. 23 f.); Sthiramati on the Tr..imsika Vijnaptimatrata: aryadharma-hetutvad dhatuh/ hetvartho by atra dhatusabdhah/ (ed. by S. Levi, p. 44) The latter refers actually to 'anasravadhatu', which is in its turn, almost synonymous with dharmadhatu as the ultimate value. -912-
dharma.
dharma
is the
dharmakaya.
' An example
to show
the dhar-
(I7)
is observed in a verse of the Ratnagotravibhaga jneya dharmadhatuh sunirmalah/ (v. I, 145) that the first aspect stands for the second, for the desanadharma as well as the cause to attain us of the fundamental at the beginning. is quite complicated struBut the espeto investi-
on this,
the pratyatma-adhigamadharma, which is the nisyanda it (tatpraptihetu). cture cially conception of Buddhism, involved in its relation
This explanation
dharmakaya
to the dharmadhatu.
We must go further
gate this subject in the next paragraph. IV The mitive where meaning bhuta', teaching what of the first use of the term Buddhism, dharmakaya seems to go back to the Pri(18) being found in the Digha Nikaya, of tathagata. Its exact with and dhmmai. e, the well with by origin. nature that it appears dhamma-dayada' together
it is used as a synonym
(adhivacana)
is not clear, but from the context 'dhamma-nimitta' it seems to mean to above
the one whose body is the dharma, the sense of truth'. It matches concept' and shows its 'dharmin beginning beginning with
in which is combined
we referred 5 collections
of this term was the body consisting sila' being the the Buddha from the ordinary sattvas with rupa. On the basis of this
(17) Ed. by Johnston, p. 70. (18) DN III, p. 84: Bhagavato mhi putto oraso mukhato jato dhammajo dhammanimittd ti. Tam kissa hetu ? Tathagatassa h'etam, Vasettha, adhivacanam dhammakayo iti pi brahmakayo iti pi, dhammabhuto iti pi brahmabhuto iti pitil -911-
Dharmata, Dharmadhatu, Dharmakaya and Buddhadhatu (J. TAKASAKI) (87) analysis, the Mahayana Buddhism developed its idea to the Buddha as which signifies value. effort Thus of the
the truth itself, in contrast Buddha but is considerd recoverd its original
to be of a secondary
investigation
on the dharmakaya
after Nagar-
juna along with the introduction of the concept of dharmadhatu. Identification of the dharmakaya with the dharmadhatu gave the former many meanings. that there due to its sphere Of them, the identification is a kind of substantial identification with as observed in the aspect of the truth may be retained by the dharmakaya the, whole understandable from what we observed above. One point to be noted here is character dharmadhatu as representing
of dharmas,
in such a phrase
as dharmadhatuvipula
akasadhatu-paryavasana aparantakoti-nistha' which is frequently used in (19) the Avatamsaka. This idea is probably a result of religious sentiment of Buddhist who regarded the Buddha as the universal god. Doctrinally it i (20) s interpreted , to signify the unlimited extention of the Buddha's light of jn"ana in time and space, of which symbolic Vairocana, This character dharmakaya the concept required the Buddha last point Amitabha, that and so on. is considered to be the essential in since it is unique to the the dharmakaya (dharma) as such 18 At the jnana features are the Buddha
the subjective
may be interpreted
as the result
(19) e. g. Dasabhamika (Rahder's Ed., p. 14) (20), With reference to this, the character of the dharmakaya is often called yavadbhavikata', while that representing truth is the called yathavatbhavikata'. Cf. Sandhinirmocana, p. 98, 99; Ratnag otravibhaga, pp. 14-15. - 910-
(88) Dharm at A,Dharmadhatu, Dharmakaya and Buddhadhatu (J. TAKASAKI) the same time it is the necessary of attainment of bodhi' in the sense means (upaya) of bodhi , on the cause (21) that by which is attained' . Thus the
jnana has again a double character, means and purpose or cause and result combined in one. Such two aspects of jnana is referred to by terms prajna and jnana, or avikalpajnana and tatprstalabdha respectively. This, structure just coresponds to that of dharmakaya and dharmadhatu observed above, and applying the latter, the praj/ia (prajnaparamita) or aivkalpaparamarthayathavadbhauniverse karuna or as
jnana is said to be representing .satya, jnana as svarthasampatti, vikata, ete., while entity, the whole desanadharma,
the truth, adhigamadharma, of the , lokottara character, representing the samvrti or vyavaharasatya, yavadbhavikata,
the prsthalabdha-jnana,
pararthasampatti, of laukita (22) aspects, respectively. In relation the Buddha. the the double buddhakaya
character,
to this, notable here. is the idea of the threefold As easily and the Namely desana understood, rapakaya the latter into the dharmakaya of jnana. giving
(trividhabuddhakaya). characteristics
Buddha
in this sense stands for the Buddha as the is the jiaana. rapakaya is again for bodhi many
is, however,
problems about the trividha-buddhakaya among Mahayana texts, especially around the sambhogakaya. To discuss it is rather beyond our porpose here. We will refer to just one point in relation to the concept of the
(21) prapyate anena iti praptih' (Ratnagotravibhaga, p. 79) This is referred to in explaining jnana as representing the hetu aspect of the dharmakaya. See n. 15 above. (22) See for example the passages from the Ratnagotravibhaga referred to in nn. 17, 20, 21. -909-
Dharmata, Dharmadhatu, Dharmakaya and Buddhadhatu (J. TAKASAKI) (89) regards the threefold buddhakaya as its manifestation bhinnavrttikah/ samudahrtah// (vrtti) , namely
svabhava-dharmasambhoga-nirmanair dharmadhatur
(23)
visuddho
yam buddhanam
(IX, 59) The same set of the threefold travibhaga as the manifestation (svabhavika) the svabhava-kaya buddhakaya is explained
(24)
of the dharmakaya.
senting the pure dharmadhatu. double aspects of the dharmakaya, being the acquisition the dharmata into pauranasthiti-
one being the truth itself, and the other just the same as the division of in the Lankavatara utilizing the referred beginning
(25)
of the realization
and pratyatmaprobably
to above. Also the Buddhabhumisatra, Mahayanasutralankara with the adarsajnana,' regards the pure
verse of the
jnana together as the 5 dharmas (element) of the buddhabhumi. It seems to remove the jnana aspect from the dharmadhatu, and this problem relatess to the defintion of the second buddhaya Tantric
jnana
(26)
proceed of the
to the
subject
derivedl
dharmakaya above,
in its relation point around to the (23) (24) (25) (26) of view,
to the
or practical relationship
however,
different
the
dharmakaya. who
the buddha,
are to be characterized
and its Vyakhyana, ed. by K. Nishio, Cf. Kawata, op. cit., p. 38 -908-
Nagoya,
1940.
(90) Dharmata, Dharmadhatu, Dharmakaya and Buddhadhatu (J. TAKASAKI) this relationship, the dharmakaya represents the nirvana as the practical
wandering
as such, how is it possible to find out the link between the both, or the (28) character common to both? In one sense this is the problem how to understand relationship' the universal into (pra/vis) same. Therefore the idea of the identification is given by introducing to above (III). (pari/sphar, as referred of nirvana the Namely, The answer and samsara , dharmadhatu-sarvadharma the d harmakaya being or penetrates is the The its
entity pervades
or sarvatraga)
every sattva, or nobody exists outside of the dharmakaya, of the Buddha and the nature Buddha's nature is hidden this exists and of the sattva sattva, to sattvas. and the in every unknown only the
Avatalnsakasutra
structure
of the
dharmakaya
in the term of tathagatajnana with analogy of the (29) whole universe concealed within an atom. On this basis, the Tathagatagarbhasictra gave the sattva the name of tathagatagarbha in the sense that the sattva is the embryo of the tathagata or he is possessed of the embryo
(30)
within
tathagatagarbhahc
explanation. What is involed
(dharmanam
in this
concept
was
previously
sought
for by terms,
(27) e. g. abudhabodhanartham, (The Ratna. p. 7, 1. 10, abudha=abuddha); bodhyam bodhis tadazgani' bodhaneti (ibid. p. 25, 1. 4) (28) In the Buddhist term on the hetu-phala relation, it is to be called 'vipaka' relation. Doctrinally, however, the Buddha is regarded as visamyoga'-phala. While the relation between two aspects of dharmakaya, dharmadhatu, etc. is to be termed nisyanda, relation. The answer to be given to this question is to interprte it by this nisyanda relation. (29) Quoted in the Ratna., pp. 22-24. Cf. J. Takasaki : The Tathagatotpattismbhavanird esa of the Avatamsaka and the Ratnagotravibhaga, JIBS, Vol. VII-1. (30) Quotation in the Ratna; p. 73: yathoktam/ esa kul aputra dharmanam dharmata utpadad va tahagatanam anutpadad va sadaivaite sattvas tathagatagarbha iti/ See n. 10 above. -907-
Dharmata, Dharmadhatu, Dharmakaya and Buddhadhatu (J. TAKASAKI) (91) (31) (32) cittaprakrti and tathagatagotra. The former, standing in contrast to the concept negation the family
the concept and respects this the
of
agantuka-klesa',
in its is
of reality
of klesa, while
as the logical is duly on
meaning
of the tahagata,
principle of the explanation
reminds us of
these above, Thus
tathagatagarbha Mahaparinirvanasutra,
be termd basis of
dhatu' the
in any
Tat hagatagarbhasutra,
sarvasattvesu'.
signifying
(dhatu=svabhava,
of the buddha,
perfectly arises
dharmakaya
exactly speaking, it is the Buddha in postulation ddha is to be originated buddhadhatu make the them to attain link between in all sattvas
from it. The purpose to state the existence was no other than this practical and the Buddha The link between sattvas
the enlightenment.
(31) This idea goes back to the idea of citta-prabhasvarata as told in Pali AN, I, p. 10 (32) It is often appeared in the Avata isakasutra. (Tib. de bshin gsegs pahi rigs.) Of this, see J. Takasaki in the "Kegon Shiso" (mentioned above), pp. 238-309 (33) Cf Abhidharmakosa, I, 20 (gotra=dhatu); Bodhisattvabhumi (ed. by Wogihara), p. 3. (gotra=bija), etc. The term gotra is used often to classify sattvas according to their faculty in relation to the three yanas, and there is a difference of interpretation around this term between the 'ekayana' theory and the 'triyana' theory. The idea tathagatagotra=tathagatagarbha' represents the former theory. (34) Cf. Tib.: hdi na dge slon la la de bshin gsegs pahi snip pohi andosde chen-po (Tathagatagarbhasutra) ston par byed do// sems can thams cad la ni sans rgyas kyi khams (buddhatu) yod la (Peking Ed. Reprint, Vol 31, p. 185-5-6) -906-
(92) Dharmata, Dharmadhatu, Dharmakaya and Buddhadhatu (J. TAKASAKI) result is the nature (dhatu) common to both, which is nothing of triple relation within tathata'
(a)
dharmadhatu. namely
This structure
in the Ratnagotravibhaga dharmakaya' is another way. dhatuh the link, and There different
of the tathagata
representing example
tathagatagotra'
sarvadharma-samasrayah/ sarva nirvanadhigamo 'pi ca// Mahayanabhidharmasutra aspect, the dhatu being but in partiwhile Namely, the first line shows verse of the
of this famous
may be clear from the above investigations. the structure cular, standing of the ultimate for the of sattvas the former, to the the common nature of the samskrta-
value in objective
and asatrtskrta-dharmas,
i. e. the dharmadhatu,
the second line shows the same in subjective common nature standing signifies dharma for
aspect, the dhatu being the but in particular, sarvain But these two. lines
dharmadhatu,
i. e. the samskrtadharma
particular, is nothing but the phenomena of satisara. Now we come to face another problem. The interpretation as buddhadhatu mentioned above is actually
of dhatu
(35) pp. 69-73. From the aspect of the tathata, the cause and the result are called samala tathata' and 'nirmala tathata', respectively. (ibid. p. 21) Other terms to be noted in this relation are: gotra, prakrtistha-and samudanita(for the cause and the result, resp.), p. 71 (cf. Bodhisattvabhumi, p. 3) ; asraya-parivrttilaksano dharmakayah (dhatu, the cause, is meant by asraya'), p. 79f. For the reference, a set of three terms concerning the structure of the object of faith (sraddha) used among works of the Vijnanavada will be mentioned, since it shows the same triple relation obseved here. Hamely, 1. astitva (dharmakaya as dharmadhatu), 2. gniaa-vattva (dharmakaya as tathagatatajnana), , and 3. saktatva (dharmakaya as asraya Parivrtti, or the result in relation to buddhadhatu). Of this, see J. Takasaki in the "Komazawa' Daigak Kenkyu Kiyo", No. 22, (Faculty of Buddhism). pp. 86-109 -905-
Dharmata, Dharmadhatu, Dharmakaya and Buddhadhatu (J. TAKASAKI) (93) (36) dhag from the standpoint of the so-called Tathagatagarbha theory . The Vijnanavada, on the contrary, interprete this dhatu as to mean the
(37)
alayavijnana.
This alayavijnana-
given by the Vijnanavada in order to interprete the idea of the cittamatra on the basis of the epistemological relationship between the mind and its objects, Abhidharmic applying But notable i. e. between terminology. is that manovijnanadhatu Being and dharmadhatu relation in the dhatu' (see III). of thus, it is well to be called the principle
one aspect of the dharmadhatu-sarvadharma it is actually i. e. the cause for the origination homogeneous with (sunya) contrary nihsvabhava) . Therefore
gatagarbha, of a negative character in the sense that the realization of (38) the dharmakaya is possible only by its negation. In the case of the Tathagatagarbha cittaprakrti theory, such a negative relationship being is observed completely between outside of and agantukaklesa; the latter
by involving
within the citta, the Vijnanavada In this respect, dharma relationship within which dharmah standing it should
seems to recognize such negative relationbe reminded that the dharmadhatu-sarvaand the pratityasamutpannaIt is quite significant in this point being
ship in the inside of the citta as its fundamental signifies ultimately in negative relation.
the pratityasamutpada-dharma
(36) p. 72 (37) e. g. Sthiramati on the Trim,sika, p. 37. Paramartha, in his translation of the Mahayanasarngrahabhasya of Vasubandhu, gives both interpretations side by side. (Taisho, 31, p. 157a) (38) The term afrayaparavrtti (asraya for alayavijnana) implies this sense. As for the different use of terms afrayaparivrtti and afrayaparavrtti, see J. Takasaki in the "Nihon Bukkyo Gakkai Nenpo", no. 25, pp. 89-110. -904
Dharmadhatu,
Dharmakaya
and Buddhadhatu
for the
or nirvana, or
represents
salnsara,
but citta
as
relation
other,
verse
be understood most of
as the value
important is,
Buddhism
however
after
which of their
is to be estaand that
by the by -the
reality,
introduction that
of the
dhatu
be it the reality
buddhadhatu as involving
alayavijnana, f actor
of the ultimate
of negation
(39) In the history of the Vijnanavada, the trisvabhava theory and the alayavijnana theory are of different origin. Its combination was probably established by Asarnga in his Mahayanasamgraha. Present interpratation is according to his opinion. But there are various opinions among the Vijnanavadins befor and after him around the interpretation of the trisvabhava as well as the character of the alayavijnana.
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