totally. This world of phenomena embodies various kinds of discrimination. Each
and every thing can be seen separately. But once a person fully experiences this
Emptiness before or beneath discrimination, one can see the world entirely
non-discriminately. Everything exists in the principle: ‘All things manifest in the
Arising of True Nature.’ Izutsu comments:
The Principle permeates phenomena without the slightest hindrance and is
thus none other than the phenomena themselves. Conversely, phenomena
manifest the Principle without the least obstruction and are thus none other
than the Principle itself. The Principle and phenomena are tracelessly interfused
and mutually interpenetrating. This relationship between Principle and
phenomena is termed in Hua-yen philosophy, ‘the Mutual Interpenetration
of Principle and Phenomena.’
(Izutsu 1989:41)Having presented the important concepts in Hua-yen philosophy of the Dharmic
World of Phenomena, the Dharmic World of Principle, and the Dharmic World of
Mutual Interpenetration of Principle and Phenomena, I shall now introduce a final
formulation, by which the development of Huayen’s theory of existence reaches its
innermost core. It can be termed ‘the Mutual Interpenetration of Phenomena and
Phenomena.’
Interdependent originationI have mentioned that the Principle always manifests itself completely in its
appearance in form. Each of these forms is a different existence. The Principle is their
utter non-discrimination, i.e. there are separate things, A, B, C, and these are all
‘non-self-nature.’ How is this possible? Hua-yen answers in two ways. In preparation,
I shall introduce the idea of ‘ontological nexus’ in Huayen philosophy. Suppose there
are the phenomena A, B, and C, and each of them is itself without any self-nature,
yet they all are related. The existence of A as ‘A’ is determined by its relation to B
and C and all other phenomena. Everything is related to everything; nothing can be
considered apart from its relatedness to the whole. As any thing moves in time or
space, all things will change in relationship to it. Although A is without self-nature,
still it is A because of its relationship to everything else. In short, the inner structure
of A includes everything else in hidden or ‘powerless’ form. And by such relationship,
A is A, not B or C.
The entire universe supports the existence of any single thing, and absolutely
nothing exists as an individual particular by itself alone. All things continually and
simultaneously manifest themselves together as a whole. The philosophy of Hua-yen
calls this ontological reality ‘Interdependent Origination.’
The Arising of True Nature and Interdependent Origination are fundamental to
all basic Buddhist teachings. The Indian Buddhist philosopher Nagarjuna said,
‘Whoever sees Interdependent Origination can see Emptiness.’ As no individual can
WHAT IS I? 141