The Idea of Dhātu-vāda in Yogācāra and Tathāgata-garbha Texts

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The Idea of Dhātu-vāda in Yogācāra and Tathāgata-garbha Texts
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Hakamaya Noriaki and Matsumoto Shirõ are convinced that tathāgatagarbha theory and the Yogācāra school share a common framework that they call dhātu-vāda or "locus theory." The word dhātu-vāda itself is a neologism introduced by Matsumoto[1] and adopted by Hakamaya.[2] They argue that the dhātu-vāda idea stands in direct contradiction to the authentic Buddhist theory of pratītyasamutpāda or "dependent origination," which in turn leads them to consider tathāgata-garbha and Yogācāra theories to be non-Buddhist. In their opinion, not only these Indian theories but also the whole of "original enlightenment thought" (hongaku shisõ) in East Asia fell under the shadow of the dhātu-vāda idea,[3] with the result that most of its Buddhism is dismissed as not Buddhist at all.[4]
      The idea of dhātu-vāda is thus an integral part of the Critical Buddhism critique and as such merits careful examination in any evaluation of the overall standpoint. Since Matsumoto first found the dhātu-vāda structure in Indian tathāgata-garbha and Yogācāra literature, we need to begin with a look at the texts in question. My approach here will be purely philological and will limit itself to the theoretical treatises (śāstras). (Yamabe, introductory remarks, 193)

Read more here:
  1. Matsumoto, "The Śrīmālādevī Sūtra and Ekayana Theory," 313
  2. Hakamaya, "Critical Notes on the Awakening of Mahayana Faith," 66.
  3. Matsumoto, "Deep Faith in Causality: Thoughts on Dõgen’s Ideas," 201–2 (581–2).
  4. Hakamaya, "The Significance of the Critique of Original Enlightenment," 8 et passim.