| Summary: | 博士 === 華梵大學 === 東方人文思想研究所 === 106 === The term "mutual identity" did not form a special concept in Indian Buddhism. Perhaps it became an important term in academia may be due to Tiantai and Huayan thoughts, since Zhiyi and Fazang placed particular emphasis on the term. Due to the fact that (Song) Siming Zhili pointed out "Not the two objects combined, over flipped on the back, it directly needs to be in the immediate essence completely, then it is named 'identity'", that we realized that there are different forms of expression for the term "mutual identity". There are not many studies on the idea of "mutual identity" in academia, though there are a few articles on the discussion, however there is no comparative study between the two. The research in this dissertation is intended to proceed on three fronts: an investigation of the term "mutual identity" in terms of its semantics, the development of thought and the hermeneutic philosophical argumentation, in order to conduct a comparative study between the two on "mutual identity" and related issues.
The phrase "mutual identity" is the expression of the Buddhist language, and the word "mutual" means the relationship between the preceding words and the subsequent words, and the meaning of the word "identity" is "close and near". In Chinese translated sutras, verses such as: "form is identical to emptiness, emptiness is identical to form", the word "identical" may correspond to the Sanskrit "yad ... tad..." (Where (form) ... is (emptiness) ...), refers to the form and emptiness are in apposition relationship, "evam" is an adverb meaning "such as, so"; "yad ... tad ...." On the pragmatics, (where) form is not separated from emptiness to have existence, (on) emptiness is not separated from form in its existence, both form and emptiness have mutual affirmation of each other, the two are in a mutual identity non-separated relationship, the relationship between life / death and Nirvana is also the same.
In the Buddhist texts the phrase "mutual identity" has the meanings of "mutual integration, inter-penetration", similar to the synonyms of "embody", "non-dual", explained the inter-dependent complementary nature of both terms, cannot be separated, cannot be established independently, it has the meaning of equal non-duality. "Mutual identity" has different referential meanings, "The Lotus Sutra": "There is only one buddha vehicle, there is no two nor three", "three carts to induce, but given the big cart", the reference interpreted by Zhiyi as "three vehicles are identical to one vehicle" and "the identity of the provisional and reality". The "Three wisdoms" in "Prajna-paramita Sutra" and "Mahā-prajñā-pāramitā-śāstra " as the origin of the identity of Teaching and Contemplation in Zhiyi's Three Truths, Three Contemplations and Three thousand in one Mind thought. On the occasion of the Buddha's enlightenment in "The Avataṃsaka Sūtra" states "the body everywhere in all the dharma venues", "In one moment, everything appears", inspired Fazang's all the dharmas are without obstruction in "one is identical to all", "the six-aspects" and "nature arising proper dharma" have become the doctrinal basis of dharma realm arising in the Huayan School.
The basis of the doctrines for both Zhiyi and Fazang are different from each other, but each other's common points are developed from the thoughts of identity in the lineage of the perfect teaching. and there are different forms of presentation in response to the problems of liberation and reincarnation. According to the "The Lotus Sutra", Zhiyi developed "the format of two-one identity" and "three-one identity", the two-one and three-one types of identity are in the form of oppositions. Tiantai establishes itself in the world, affirm Nirvana and samsara, delusions with Bodhi, Dharma nature and ignorance, both aspects with the relative value of mutual identical non-duality, putting in practice the bodhisattva path of non-break break.
According to the "The Avataṃsaka Sūtra", Fazang developed from the basis of pure perfection of enlightenment, perfect contemplation of all the phenomena in the dharma realm, "nature arising the dharma as it is", although there is a difference but each other has "the origin of the conditions arising", non-obstruction of one-many, the mutual identity of many-many co-existent, develop the one-vehicle perfect teaching of condition arising of dharma realm. "One many" mode refers to the relationship between the host and the companion "one and all", the individual and the whole, such as the inter-dependent relationship of one and ten. "Many and many" on the endless and immeasurable equal non-duality of each other, in particular, "non obstruction of phenomena and phenomena", although there are different oppositions among all phenomena in the dharma realm, but each other is the condition origin arising in the great perfection system.
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