exist in itself alone, it exists by support of everything other than itself. Through
everything, one invisible principle exists: in short, the Mutual Interpenetration of
Phenomena and Phenomena.
The way of thought of Interdependent Origination has a nature completely
different from the conceptual mode of Aristotle, which explains phenomena by the
relationship of cause and effect. Although modern science, utilizing the
cause-and-effect point of view regarding phenomena, has proven extremely effective,
we need to reflect upon the modern problems that stem from our habit of viewing
all human phenomena in a cause-and-effect mode. It seems quite worthwhile to look
at these problems from the standpoint of Interdependent Origination. Jung’s concept
of synchronicity belongs to the thought pattern of Interdependent Origination.
One other idea, an ontology of Master and Servant, is needed in order to explain
the Dharmic World of Mutual Interpenetration of Phenomena and Phenomena.
Suppose that there are entities A, B, and C, each differing from the other. Each in
turn is constituted by an infinite number of the same ontological elements, a, b, c,
d, e, f, g,..., even though A, B, and C differ. If we use semantic thinking, the signifier
is always everything (a, b, c...), whereas the significants differ, like A, B, C. In order
to explain this enigma, Hua-yen employs the aspects ‘powerful’ and ‘powerless.’
‘Powerful’ designates the presence of a positive, manifest, self-asserting, and
controlling element; ‘powerless’ denotes the opposite: passive, seclusive, self-negating,
and subservient. Among the infinite elements, one of them—a, l, or x, perhaps—
becomes powerful, while the rest of them are understood to be powerless. As A, L,
or X, they are recognized in the daily world as different things. At any one moment,
the powerful element is not necessarily the only one; and it changes in relation to the
whole and over time.
As explained above, A, B, and C will be recognized as different from each other,
but that is due to the relationships of the constituting elements, both powerful and
powerless. When you pay complete attention to the constituting elements, all entities
are embraced in profound samadhi. This is the Mutual Interpenetration of
Phenomena and Phenomena. In our daily life, only the ‘powerful’ element manifests,
so we human beings cannot resist focusing on differences; that means not noticing
the ‘powerless’ elements, though they are essential to the depth-structure of A, for
instance, and support its manifestation. With this bit of familiarity with the idea of
the Interpenetration of Phenomena and Phenomena, when we reconsider I, we can
deepen our understanding.
Level of consciousnessWhen you apply this understanding of Hua-yen, I then is basically empty; so my
self-nature, my true quality, doesn’t exist in itself. And also, I am not only other
humans. I am similarly animals, plants, and all other things organic and inorganic.
In order to experience the emptiness of existence, the conscious side of the subject
must become empty. This relates deeply to the nature of human consciousness. In
terms of thinking about I, my consciousness becomes focal. From early times,
142 HAYAO KAWAI