Endless And Harmonious Phenomenon

Endless and harmonious Phenomenon——Research into the Thought of Dependent Origination in the Hua-yen SchoolThe thought of Dependent Origination is a causality, which is the causes of things produced, everything depend on the law with generating and extincting, and showing the endless moving of world's phenomenon.According to the theory of classifying the teachings of Hua-yen School', there were four thought of Dependent Origination, that is Karma of Dependent Origination, A^laya of Dependent Origination, Tathāgata-garbha of Dependent Origination, and Dharmadhātu of Dependent Origination. Before the Dharmadhātu of Dependent Origination, the thought of Dependent Origination were always explaining and exploring the reasons of the world and the pain of human', until the Tathāgata-garbha, which thought all researched based on the human's world. Although the Karma of Dependent Origination confirmed the human'world is real, but negatived its value for salvation. The A^laya of Dependent Origination considered the human'worle is not real and distinguished the whole world into phenomena and noumena. The Tathāgata-garbha of Dependent Origination tried to reconcile the opposition and merged the level difference between the dirty and pure things by the methods of single-mindedness and two methods of teaehing'. In fact, everything is identical, if we conscious ourselves, the human world were heaven, that is the most important point.The thought of Dependent Origination in the Hua-yen school is Dharmadhātu of Dependent Origination, which reconcile the thought of Dependent Origination and Dharmadhātu, showing the endless phenomenon's non-contradictory with arising from the original nature by based on the real world. In the dharma-realm, everything has Tathāgata-garbha, everything generate and appear itself, by the same times, one thing appears, the whole thing appear, which enters each other with on obstruction.The whole dharma-realm is based on Tathāgata-garbha, the theory of Arising from the original nature is the use of the theory of Tathāgata-garbha of Dependent Origination, Therefore, the theory of Tathāgata-garbha of Dependent Origination is the essence of the Dharmadhātu of Dependent Origination. As we know, the understanding for the thought of Dharmadhātu of Dependent Origination was not static. Between Zhi Yan, Fa Zang and Cheng Guan, they considered the Dharmadhātu of Dependent Origination not only the Arising from the original nature, but also a combination of Dirty and Pure Dependent Origination, in which, the pure one was indeed the Arising from the original nature. So, the Dharmadhātu of Dependent Origination was a summary and development for the previous ones. The difference is that the theory of Arising from the original nature appears in the Buddha of Sunlight, the previous ones are all in the causal condition.Everything are produced by causes in the causal condition, on the contrary, ones appear by themselves in the Buddha of Sunlight. According to this reason, Zong Mi detached the theory of Arising from the original nature from the Dependent Origination and pointed out the methods of practice. No matter what form are, everyone has the same Tathāgata-garbha, nature or not, that is all based on ourselves.In the Dharma-realm, no matter unreal or real thing, material or spiritual, human or world, time and space, they are all showing endless and perfectly fused. The theoretical characteristics of endless and perfect-fusing dharma-realm is the one which is different from the previous ones. Due to giving prominence to this point, the thought of Dharmadhātu of Dependent Origination had been renovated and expanded to improve itself.Du Shun proposed three levels of Dharmadhātu and discussed the relationship between Kong and Se, Li and Shi, Shi and Shi, at last, concluded the main key of dharma-realm by perfect-fusing phenomenon. Zhi Yan inherit the view and proposed the thought of ten kinds of profound theory and six aspects of cause, finally, set up the theoretical framework of Dharmadhātu in Dharma-realm. Later Fa Zang changed the thought of ten kinds of profound theory and explained it by the way of six aspects of cause, which is seemed to be more perfect-fusing. At the same time, he discussed the foundation of harmony by researching the single thing, in which there is a difference between major cause and minor cause. Fa Zang absorbed the previous Buddhist theories to explain the essence and content of Dharmadhātu in Dharma-realm. Cheng Guan defined the thought of ten kinds of profound theory and arranged the relationship of Li and Shi, making the theory more deeply. He explained the Dharmadhātu in Dharma-realm by the theory of four levels of Dharmadhātu and one mind of Dharmadhātu. Zong Mi defined one mind as the noumenon to last the Hua-yen School's theories about Dharmadhātu in Dharma-realm. He unified everything by the noumenon named'Yi Zhen Fa Jie'and ended the theories system.The theory of Dharmadhātu of Dependent Origination contains so many rich meaning about Ontology, Phenomenon, Life Theory and Practice. In which there are three theoretical characteristics. The theory's core concept experienced a conversion and evolution from Kong, Li to Mind, its purpose is provided a endorsement for practice. Person of Hua-yen School made the phenomenon of endless perfect-fusing as theoretical characteristic, reflect commended the reality value and commended the human'value.At last, we can inference the effect of the theory of Dharmadhātu of Dependent Origination to the later theory with the history and its thought. The theory of perfect-fusing of Li and Shi enlighten'Tian Li'for Song-Confucian, the theory of perfect-fusing of Shi and Shi provided a practice's endorsement for Chan sect.