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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 Follow this and additional works at: htp://scholarcommons.scu.edu/jst_dissertations Part of the Religion Commons Recommended Citation 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. htp://scholarcommons.scu.edu/jst_dissertations/10 Tis Dissertation is brought to you for free and open access by the Student Scholarship at Scholar Commons. It has been accepted for inclusion in Jesuit School of Teology Dissertations by an authorized administrator of Scholar Commons. For more information, please contact 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 ·12 /~ f 2cvJG e ember 7, 2016 12( r 201/, mber 7, 2016 '3- I( f '2 Ol (j 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 11 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 iii 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 iv 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 vi 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 vii 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

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