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Dharmadhatu (Sanskrit) is the 'dimension', 'realm' or 'sphere' (dhatu) of Dharma and denotes the collective 'onetaste' (Sanskrit: ekarasa) dimension of Dharmata.
Contents [hide] 1 Nomenclature, orthography and etymology 2 Historical origin 3 Understanding in Buddhist tradition 3.1 Indian Buddhism 3.1.1 rmldev Stra 3.1.2 Nagarjuna 3.2 Chinese Buddhism 3.2.1 Mahaparinirvana Sutra 3.2.2 Yutang Lin 3.3 Tibetan Buddhism 3.3.1 Dzogchen 4 See also 5 Notes 6 References 7 Web-references 8 Sources 9 External links
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In Mahayana Buddhism, dharmadhtu (Standard Tibetan: chos kyi dbyings; Chinese: ) means "realm of phenomena", "realm of Truth", and of the noumenon. In this realm, Tathata (Reality "as-it-is"), emptiness, dependent co-arising and the unconditioned, uncreated, perfect and eternal Buddha are one. It is "not only the extent or expanse of Infinity but also its deepest nature, or essence".[1] Dharmadhtu is the purified mind in its natural state, free of obscurations. It is the essence-quality or nature of mind, the fundamental ground of consciousness of the trikaya, which is accessed via the mindstream. When the buddha-nature has been realised, dharmadhtu is also referred to as theDharmakya, the Body of Dharma Truth. It is one of the Five Wisdoms: 1. Dharmadhtu wisdom, 2. Mirror-like wisdom, 3. Equality wisdom, 4. Discriminating wisdom, 5. All-accomplishing wisdom. It is associated with Vairocana.
Historical origin
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Kang-nam Oh traces the origin of dharmadhatu to the Avatamsaka Sutra. It has been further developed by the Huayen school:
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This idea of dharmadhtu-prattyasamutpda which was originally found in the Avatasaka-stra or Hua-yen ching,[a] was fully developed by the Hua-yen school into a systematic doctrine palatable to the Chinese intellectual taste. The dharmadhtu doctrine[b] can be said to have been, by and large, set forth by Tu-shun (557~640 C.E.), formulated by Chih-yen (602~668), systematized by Fatsang (643~712), and elucidated by Cheng-kuan (ca. 737~838) andTsung-mi (780~841).[2]
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Nagarjuna [edit]
Ngrjuna wrote a treatise on the dharmadhatu, In praise of the Dharmadhatu (Skt.Dharmadhtustava).[8] It is the ground which makes liberation possible: The dharmadhatu is the ground For buddhahood, nirvana, purity, and permanence.[8][c] According to Ngrjuna, the dharmadhatu is seen when the afflictions are purified: As butter, though inherent in the milk, Is mixed with it and hence does not appear, Just so the dharmadhatu is not seen As long as it is mixed together with afflictions. And just as the inherent butter essence When the milk is purified is no more disguised, When afflictions have been completely purified, The dharmadhatu will be without any stain at all.[8]
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Ngrjuna defines bodhicitta as the medium through which dharmadhtu is perceived and realised: Sentient beings essence free of substance Is the sphere that is encountered on this plane. Seeing this is the royal bodhicitta, The dharmakaya free of every flaw.[8] Those who follow the Bodhisattva-path realize the dharmadhatu, or Dharmakaya: Just as the moon when it is new Visibly grows larger bit by bit, Those who have reached the bhumis See the dharmakaya more and more.[8]
Chinese Buddhism
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Tibetan Buddhism
Dzogchen [edit]
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In Dzogchen text Gold refined from ore[9] the term Dharmadhatu is translated as 'total field of events and meanings' or 'field of all events and meanings.' Such translation seems to be paralleling a modern Western philosophical approach to Philosophy of time: Eternalism.
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