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

{{Article
|ArticleLayout=Academic Layout
|ArticleTitle=The Idea of Dhātu-vāda in Yogācāra and Tathāgata-garbha Texts
|AuthorPage=People/Yamabe, N.
|PubDate=1997
|ArticleSummary=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<ref>Matsumoto, "The ''Śrīmālādevī Sūtra'' and Ekayana Theory," 313</ref> and adopted by Hakamaya.<ref>Hakamaya, "Critical Notes on the ''Awakening of Mahayana Faith''," 66.</ref> 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,<ref> Matsumoto, "Deep Faith in Causality: Thoughts on Dõgen’s Ideas," 201–2 (581–2).</ref> with the result that most of its Buddhism is dismissed as not Buddhist at all.<ref>Hakamaya, "The Significance of the Critique of Original Enlightenment," 8 ''et passim''.</ref><br>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;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)<br><br>

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