Personal and Cosmic Dimensions of the Hypostatic Union in Jesus Christ

280 Pages·2017·3.48 MB·English

by  Yuichi Tsunoda

Santa Clara University
Scholar Commons
Jesuit School of Teology Dissertations Student Scholarship
12-7-2016
Personal and Cosmic Dimensions of the
Hypostatic Union in Jesus Christ: Dialogue
Between Christology and Buddha Body Teory in
Shin Buddhism
Yuichi Tsunoda
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Tsunoda, Yuichi, "Personal and Cosmic Dimensions of the Hypostatic Union in Jesus Christ: Dialogue Between Christology and
Buddha Body Teory in Shin Buddhism" (2016). Jesuit School of Teology Dissertations. 10.
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PERSONAL AND COSMIC DIMENSIONS OF THE
HYPOSTATIC UNION IN JESUS CHRIST: DIALOGUE
BETWEEN CHRISTOLOGY AND BUDDHA BODY
THEORY IN SHIN BUDDHISM
Yuichi Tsunoda, S. J.
presented to
The Faculty of the
Jesuit School of Theology
of Santa Clara University
in partial fulfillment of the
requirements for the degree of
Doctor of Sacred Theology
Berkeley, California
December 7, 2016
Committee ~ignatures
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Dr. David Matsumoto (Reader) December 7, 2016
Abstract
PERSONAL AND COSMIC DIMENSIONS OF THE HYPOSTATIC UNION
IN JESUS CHRIST: DIALOGUE BETWEEN CHRISTOLOGY AND BUDDHA
BODY THEORY IN SHIN BUDDHISM
Yuichi Tsunoda, S.J.
This work conducts a comparative study of the hypostatic union of Christ and
the theory of the Buddha body in Shin Buddhism, focusing on the personal and
cosmic dimensions of salvation in the two traditions. The goal of this approach is
ultimately to gain new insights into Christ's hypostatic union and thereby elucidate
the salvific dimensions of the union for the entire cosmos.
Founded by Shinran (1173-1263) in Japan, Shin Buddhism is a branch of the
Pure Land School of Mahayana Buddhism. Christianity and Shin Buddhism share
certain core elements in terms of their faith in a personal divinity (God or Buddha),
their soteriologies, and their theologies of grace. This study is located within the
broader context of the dialogue between Shin Buddhism and Christianity in Japan.
The dissertation is the first comparative research on the points of contact between the
hypostatic union of Christ and the fulfilled Buddha body. Thus, it breaks new ground
on the horizon of comparative research on these core elements of both religious
traditions.
Regarding methodology, the study employs the "fulfillment" model of
interreligious dialogue proposed by Paul Knitter. This model recognizes the
soteriological value of other religions and their capacity to enhance the Christian
revelation itself through dialogue, while understanding Christ as the summit of God's
saving revelation in history. Regarding structure and content, the study first elucidates
the personal dimensions of the hypostatic union of Jesus Christ. Secondly, it considers
the cosmic dimensions of the hypostatic union through an investigation of the cosmic
dimensions of salvation. Thirdly, it explores the structure of the cosmic Buddha body
of Amitabha Buddha and the Pure Land, which is realized by Dharmakara
bodhisattva's fulfillment of his vow to save all sentient beings. Fourthly, it examines
the structure of Dharmakara ~· individual subjectivity. Finally, the study elucidates
new perspectives on the hypostatic union of Christ that emerge in the dialogue with
the Buddha body theory in Shin Buddhism.
In my conclusions, I will point to some concrete implications of this cosmic
vision of interdependence for social and environmental praxis and pedagogy, as well
as solidarity with those who suffer. These insights will bring a new appreciation of the
hypostatic union not only for the individual, but for the entire cosmos, affirming the
interdependence of all things within the cosmic web of life.
Thomas Cattoi , Ph .D., Director
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Table of Contents

Introduction……………………………………………………………..1

I. Personal Dimensions of the Hypostatic Union…………………….11
1.1 The Fundamental Understanding of the Hypostatic Union in the Chalcedonian
Definition…………………………………………………………….........................11
1.1.1 Three questions regarding the personal dimensions of the hypostatic union
………………………………………………………………………………………11
1.1.2 The Chalcedonian definition of the hypostatic union………………………...12
1.1.3 Meaning of the four Christological terms: ousia, physis, hypostasis, and
prosopon……………………………………………………………………………...13
1.1.4 Types of the union of the divine and human natures……………………….....17
1.2 Christ’s True Subjectivity and the Composition of the Two Natures in Cyril and
Nestorius……………………………………………………………………………...21
1.2.1 The Incarnation theory of Apollinarius of Laodicea…………………….........21
1.2.2 Hypostatic union in the Christology of Cyril of Alexandria……………….....24
1.2.2.1 The union of the divine nature and the human nature in the divine
hypostasis………………………………………………………………………….....24
1.2.2.2 Problems with Cyril’s Christology………………………………………...28
1.2.3 Prosopic union in the Christology of Nestorius………………………………30
1.2.3.1 The meaning of prosopon in Nestorius……………………………………30
1.2.3.2 Two aspects of prosopon in Nestorius…………………………………......31
1.2.3.3 Voluntary union of the two prosopa in the Incarnation……………………34
1.2.3.4 Denying the communication of the idioms……………………………......36
1.2.3.5 Problems with Nestorius’ Christology…………………………………….38
1.2.4 Single subjectivity in the Christology of Cyril and Nestorius……………......40
1.3 The Relation between the Human Nature and the Divine Hypostasis: the
Chalcedonian Definition and Neo-Chalcedonian Christology……………………….43
1.3.1 The Monophysite controversy and the Council of Chalcedon……………......43
1.3.2 Neo-Chalcedonian Christology……………………………………………….46
1.3.3 Leontius of Byzantium’s view of the hypostatic union……………………….49
1.3.3.1 Composite hypostasis in Leontius of Byzantium………………………….49
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1.3.3.2 The mode of union………………………………………………………...51
1.3.3.3 Leontius of Byzantium’s anhypostasis and enhypostasis…………………52
1.3.3.4 Evaluation of Leontius of Byzantium’s view of the hypostatic union…….55
1.4 Maximus the Confessor’s View of the Hypostatic Union………………………..58
1.4.1 Christological controversy of Monenergism-Monothelitism……………........58
1.4.2 Maximus the Confessor’s composite hypostasis……………………………...60
1.4.3 Maximus the Confessor’s Dyenergite-Dyothelite Christology……………….63
1.4.4 The relationship between the composite hypostasis between the two natures
…………………………………………………………………………………........67
1.5 Conclusion………………………………………………………………………..69

II. Cosmic Dimensions of the Hypostatic Union……………………..74
2.1 Fundamental Questions of the Cosmic Dimensions of the Hypostatic Union…...74
2.2 The Relation between the Human Nature and the Divine Nature in the Cosmic
Dimensions of the Hypostatic Union…………………………………………….......75
2.2.1 Teilhard de Chardin’s cosmic and evolutionary Christology……………... …75
2.2.2 Process of natural evolution…………………………………………………..77
2.2.3 Christ as the “Omega Point”………………………………………………….80
2.2.4 Problem of sin: physical evil and moral evil………………………………….84
2.2.5 Consummation of all beings in the universe: the Pleroma……………………86
2.2.6 Communion in Christ’s cosmic body…………………………………………87
2.2.7 Problems with Teilhard’s Christology…………………………………….......91
2.2.8 A new perspective of the cosmic dimensions of the unity of the divine nature
and the human nature of Christ in Teilhard’s Christology…………………………...98
2.3 The Relation between the Divine Hypostasis of Christ and the Individual Human
Hypostasis…………………………………………………………………………..100
2.3.1 The unity of the human consciousness and the divine consciousness in the
divine hypostasis of Christ in Karl Rahner’s Christology…………………………..100
2.3.2 The transcendental structure of recognition…………………………………102
2.3.3 The transcendental structure of freedom…………………………………….106
2.3.4 Cosmic dimension of the hypostatic union in Karl Rahner………………….109
2.3.4.1 Intercommunication of spiritual subjects in the cosmos…………………109
2.3.4.2 Difference between the self-conscious movement of finite spirit and
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cosmos……………………………………………………………………………..110
2.3.4.3 Relationship between the individual and cosmic dimensions of the
hypostatic union in Rahner………………………………………………………...111
2.3.5 Relation between Christ’s divine hypostasis and the human hypostasis of each
person……………………………………………………………………………….112
2.4 Conclusion………………………………………………………………………115

III. Cosmic Dimension of the Buddha Body in Shin Buddhism:
Amitābha Buddha…………………………………………………….121
3.1 Fundamental Issues of the Cosmic Body of Amitābha…………………………121
3.2 Relationship between Dharmākara Bodhisattva and Amitābha………………..123
3.2.1 The Salvific Vow of Dharmākara bodhisattva and his Enlightenment in the
Larger Sutra………………………………………………………………………...123
3.2.2 Shinran’s view of Amitābha and the Pure Land………………………............128
3.2.3 Shinran’s view of Buddha body: The dharma body as suchness (hosshō-hosshin
法性法身) and the dharma body as compassionate means (hōben-hosshin 方便法
身)…………………………………………………………………………………...130
3.2.4 Ryōjin Soga’s understanding of the relationship between Dharmākara and
Amitābha………………………………………………………………………........132
3.2.5 The activity of Tathāgata’s self-awareness from Soga’s perspective……….139
3.3 The Relationship of the Buddha Nature and the Karmic Human Nature in
Dharmākara and Amitābha from Shinran’s Perspective……………………………140
3.3.1 Shinran’s understanding of the Buddha nature………………………………140
3.3.2 Dharmākara’s threefold mind: the self-manifestation of Tathāgata………...143
3.3.3 Hearing and reciting the Name as “great practice” in Shin Buddhism……...149
3.3.4 Two aspects of Amitābha’s directing of virtue to sentient beings: for our
going forth to the Pure Land and for our return to this world……………………..154
3.3.5 The relationship between the Buddha nature and the karmic human nature in
both Dharmākara and Amitābha…………………………………………………..157
3.4 The Character of the Pure Land………………………………………………...159
3.4.1 True Buddha body and the Land, which consists of adornments of the Pure
Land………………………………………………………………………………..159
3.4.2 The relation between the adornments of the Land and Dharmākara’s pure
v
vow mind…………………………………………………………………………. 163
3.4.3 Time in the Pure Land……………………………………………………….165
3.4.4 The transformed Buddha body and Land……………………………………166
3.5 Conclusion………………………………………………………………………172

IV. The Individual Dimensions of the Buddha Body in Shin
Buddhism: Dharmākara Bodhisattva……………………………….175
4.1 The Fundamental Issues of Dharmākara Bodhisattva as the Foundation of
Personal Salvation…………………………………………………………………..175
4.2 The Karmic Human Nature of Dharmākara……………………………………176
4.2.1 The basis of Dharmākara bodhisattva’s individual reality………………….176
4.2.2 The union of the Buddha nature and the karmic human nature in
Dharmākara: his self-recognition of true individuality through his human
consciousness………………………………………………………………………178
4.3 Dharmākara as True Self: Soga’s View of Dharmākara from the Perspective
of the Theory of “Consciousness Only”…………………………………………….180
4.3.1 The theory of “Consciousness Only” in Mahāyāna Buddhism……………...180
4.3.2 Soga’s interpretation of the store consciousness……………………….........186
4.4 Relation between the Structure of Dharmākara and the Structure of Salvation of
All Individuals…………………………………………………………………........194
4.5 Conclusion………………………………………………………………............196

V. New perspectives on the Hypostatic Union of Christ in Light of the
Relationship between Dharmākara and Amitābha………………….199
5.1 Introduction: Fundamental Topics in the Chapter………………………………199
5.2 New Perspectives on the Personal Dimensions of the Hypostatic Union of Christ:
Comparison with Dharmākara Bodhisattva…………………………………..........200
5.2.1 The divine hypostasis as the locus of the union of the divine and human
nature in Jesus Christ……………………………………………………………….200
5.2.2 The personal dimensions of the union between the Buddha nature and the
karmic human nature in Dharmākara bodhisattva………………………………….202
5.2.3 The fundamental differences between the hypostasis of Jesus Christ and the
individual reality of Dharmākara…………………………………………………..203
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5.2.4 The interdependent character of Christ’s divine hypostasis………………..204
5.2.5 New perspectives on Christ’s divine nature and human nature: comparison
with the Buddha nature and the karmic human nature of Dharmākara……………205
5.2.6 The relationship between the divine consciousness and the human
consciousness in the hypostasis of Christ from Lonergan’s perspective……..........212
5.2.7 The content of the divine consciousness and the divine will of Christ
………………………………………………………………………………………215
5.2.8 New perspectives on the divine consciousness and the divine will of Christ:
comparison with Dharmākara’s threefold mind……………………………………216
5.2.9 Hearing and reciting the Name of Jesus……………………………………221
5.2.10 The human consciousness and human will of Christ: comparison with
Dharmākara’s karmic human nature………………………………………………..222
5.3 New Perspectives on the Cosmic Dimensions of the Hypostatic Union of
Christ: Comparison with the Cosmic Body of Amithāba…………………………...228
5.3.1 The understanding of the cosmic dimensions of the hypostatic union of
Christ………………………………………………………………………………..228
5.3.2 The cosmic body of Amithāba and the Pure Land…………………………..230
5.3.3 New perspectives on the cosmic dimensions of the hypostatic union as the
foundation of collective salvation in light of the cosmic Buddha body………...…232
5.4 The Relation between the Divine Hypostasis and the Human Hypostasis of
the Individual Human; a Comparison with the Dharmakāra as the Fundamental
Consciousness and the Amitābha as the Knowledge of a Great and Perfect Mirror
……………………………………………………………………………………....236
5.4.1 New perspectives on the relationship between the divine hypostasis of Christ
and the human hypostasis of individual humans…………………………………..236
5.4.2 Dharmākara as the store consciousness and Amitābha as the knowledge of a
great and perfect mirror……………………………………………………………237
5.4.3 The spiritual presence of Christ in our human consciousness —comparison
with Dharmākara as true subjectivity……………………………………………..239
5.5 Conclusion………………………………………………………………………244
General Conclusion…………………………………………….…….250

Bibliography…………………………………………………….…….258
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1. Introduction
This dissertation conducts a comparative study of the hypostatic union of Christ
and the theory of the Buddha body in Shin Buddhism, focusing on the personal and
cosmic dimensions of salvation in the two traditions. The goal of this approach is
ultimately to gain new insights into the relationship between the personal and cosmic
dimensions of the hypostatic union. In turn, these insights will elucidate the salvific
implications of the hypostatic union for the entire cosmos.
My interest in this topic was first awakened when I studied Christology during my
early Jesuit formation in Japan. I found the hypostatic union to be the core of the mystery
of Christ and therefore inextricably linked not only to soteriology, but to theological
anthropology and cosmology as well. In this I came to see that the union is not limited to
the individual historical Jesus, but is inclusive of his cosmic body, which is realized
through his death and resurrection, and the indwelling of the Spirit in the world.
Prior to this time, I had been deeply immersed in Shin Buddhism, which would
provide me with an invaluable foundation from which to study Christology. I came to
realize that the personal and cosmic dimensions of the hypostatic union are analogous in
several ways to the structure of the Buddha body in Shin Buddhism, and that a
comparative and dialogical approach could potentially shed new light on the salvific
implications of the hypostatic union.
Shin Buddhism was founded by the monk Shinran (親鸞 1173-1263). In this
tradition of Buddhism, which is a branch of the Pure Land School, there are several
dimensions of the Buddha body which are similar to the relation between the Father and
the Incarnated Son in Christianity. In the Buddha body theory of Shin Buddhism, the
Dharmākara bodhisattva and his subsequent enlightenment as Amitābha are regarded as
the self-manifestation of the formless, ineffable Buddha body, Tathāgata. In its
1