All values exist to lead all living beings to understand truth, for example to not encroach upon other people and to not do evil things, this kind of correct behavior tends towards what is called the ¡°right view¡± way. To not know ¡°right view¡± is to be ignorant. Likewise, to not have correct behavior nourishes greater ignorance. As follows, to not trespass upon others decreases ignorance and folly. Weakening ignorance by disturbing its strength is one way, while many other methods also exist. In fact, many forms of disciplines are necessary; each method is needed in order to obtain ¡°right view.¡±
Understandably, ¡°the path¡± when mentioned without explanation can lead to confusion, yet once it has been understood and one's goal has been achieved, ¡°the path¡± method must no longer be depended upon. But before that moment of comprehension, ¡°the path¡± is a necessity because of the penetrating logic in its argument and analysis. If you want to fully understand dharma you must first lead a life in practicing ¡°the path¡± because one's emotions often suppresses one's sense of reason thereby hindering one to see the dharmadhatu naturally. Only by allowing Buddhist practice to penetrate within you can emotions and worry drop away.
Before going any further, we should first understand the meaning of ¡°dharmadhatu¡± and its root term ¡°dharma.¡± Dharma has two kinds of meanings; the first kind means truth. Truth has no exceptions and could not be disobeyed; due to such law-like characteristics, in Chinese Buddhist works, "dharma" is translated by the Chinese character Fa that means law. In this light rules and norms that are in accordance with truth and teachings that illustrate truth are also called "dharma." Buddha's teachings aim at guiding sentient beings to live in accordance with truth; hence it is called "Buddha Dharma" or simply "Dharma." The second kind of meaning of "dharma" is a general noun used to denote anything. In this sense "dharma" resembles "thing" in their linguistic uses. Nevertheless, according to Buddhist teachings there is nothing that has an absolutely independent existence; consequently, what is meant by "dharma" is not limited to objects or events that are commonly regarded as existent or real. Instead, it could refer to anything thinkable or imaginable, even including products of illusion or delusion. Furthermore, it could also refer to spiritual states that transcend senses and consciousness, and are unspeakable or unimaginable. Under this meaning of "dharma" all dharmas are mutually dependent causes and conditions of their coexistence. Whatever the ordinary worldly view may be, in this sense of "dharma," all dharmas are equal as one of the dharmas and this equality transcends considerations of their differences in being real/unreal, superior/inferior, or abundant/deficient. In this sense of "dharma" the word "dharmadhatu," literally "realm of dharmas," refers to the collection of all dharmas. "Attaining Buddhahood" means having transcended all and any limitations that are due to artificial concepts, subconscious activities, desires and feelings, will and attachment, time and space, etc., and having regained the original state of dharmadhatu in harmonious oneness. To a being that has attained Buddhahood dharmadhatu is also referred to as the Dharmakaya, literally "body of dharmas," of that being. Thus we see that understanding the notion of dharmadhatu plays an essential role in a successful quest for Buddhahood. In order to attain Buddhahood we need to comprehend correctly and thoroughly the full significance of "dharmadhatu." This essay is composed to expound the correct content of "dharmadhatu" and to point out some essential features that are commonly confused with other notions. I hope that this work will help people advance on the right path toward Buddhahood.
1. Dharmadhatu is not just the universe.
Universe is the collection of all things in time and space. Yet dharmadhatu is neither limited by space nor by time. There are boundless sorts of states that are beyond the sphere of time and space; there are also limitless objects and events that are not within the sphere of time and space. Dharmadhatu transcends any limitation; it is much more comprehensive than the universe.
2. All of dharmadhatu coexist as a whole.
It is commonly held to be that that what was in the past are gone, what are at present are transient, and what will come have not yet occurred. Consequently, even though after having accepted the Dependent Origination View that all dharmas are mutually dependent as causes and conditions for their coexistence, one still regards dharmadhatu as a flow of dharmas¡ªpast dharmas have faded away, present dharmas are apparent but transient, and future dharmas have not arrived and are unpredictable. This view of dharmadhatu is under the limitation of the notion of time, and as such it deviates from the correct meaning of the Buddhist dharmadhatu. Dharmadhatu is neither limited by space nor by time. According to the correct view of dharmadhatu all dharmas in the past, all dharmas at present and all dharmas in the future are all together in the dharmadhatu. Ordinarily people can experience only a minute part of all dharmas at present, and therefore people sustain the view that dharmas in the past are gone and the future is unpredictable. If one practices according to Buddhist teachings and thereby comes out of the bondage of the fixed view of a space-and-time framework, then it is possible to experience or witness dharmas in the past as well as dharmas in the future. According to biographies of ancient Buddhist sages, some witnessed that the ancient assemblage of Buddha, holy beings and his disciples, in which the teachings recorded in Wondrous Dharma Lotus Sutra were given, had not dispersed yet. There are also numerous records of valid prophecies regarding important events or personages in Buddhist history. Even though for common people these matters are difficult to believe, nevertheless, among practitioners it is common experiences that knowledge of future events is revealed now and then through inspirations.
3. Dharmadhatu transcends differentiation.
All dharmas are mutually dependent and coexist. Distinctions of real/unreal, existent/extinct, apparent/concealed, higher/lower, etc., are based on grasping to appearances as the results of our conscious choices and attachments. Discriminations made neither increase nor decrease dharmadhatu in any way; distinction making has no significance whatsoever to dharmadhatu. In order to attain realization of oneness of dharmadhatu we need to recognize this point clearly, and relinquish grasping to the habit of making conscious distinctions.
According to the Buddhist philosophy, the heart creates a myriad of things; or more accurately said - myriad things are themselves the heart. Keep in mind, this expression is dependent upon the consciousness of the object to recognize its own being. In truth, the heart and its respective object depend mutually upon one another for existence. They are inter-related, therefore the respective object cannot separate altogether from the mind process of which it is intrinsically a part. If the object did have real external existence, then one could use intellectual analysis, math theory or scientific laboratories to discover its true condition. But, because this is not the case, therefore one only has his/her own heart from where the phenomenon of dharmadhatu can be experienced.
Although the teacher can help you understand better the dharmadhatu model, their help is only equal to giving you a clearer photograph for you to recognize the dharmadhatu. The teacher is unable to give you the dharmadhatu experience; you alone must penetrate it by leading a life of continual practice. No matter how extensive your teacher's vocabulary is he/she can only give you an image of the moon's light to look at, or tell you what direction you should face to be able to see the genuine moon. Yet because you cannot look through the eyes of others or know the experience of others you will never be able to truly see the moon until you know it for yourself.
In this case, you would probably suspect that your teacher and education are unnecessary, or that you can depend only upon yourself without the help of others. However, your teacher and his/her lessons are necessary; the lessons can increase your understanding of ¡°the view,¡± because in obtaining ¡°the view¡± you will find there are many barriers. These barriers are extremely ingenious. They can make you misunderstand and cut yourself short of realizing your true potential, completely blinding yourself to your natural disposition. In order to overcome these barriers, you need a more precise weapon, therefore the teacher and the lesson she/she imparts is absolutely necessary. |
