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영어

Thoughts of Nāgārjuna(龍樹)‘s prajñā was introduced from India to China, and main theme that is nondual phenomenal-identity was developed by many masters in Sui(隋)․Tang(唐) dynasty. They applied the theory of phenomenal-identity(相卽) as the base of their thought systems, and organized doctrinal systems of their order. Two propositions, called by ‘Mortality is Nirvana(生死卽涅槃)’ and ‘Affliction is Bodhi(煩惱卽菩提)’ are not regard the ideal and the actuality as dividable things, but it should be recognized as Nondual equality(不二平等) of Mahayana buddhism. Chih-i(智顗, 538-597) is influenced by Nāgārjuna's thoughts, and he unfolded his thoughts in China that called 'Phenomenal-Identity' as the central figure in his teachings. Further, he established the theory of Immanence(具) from the theory of Phenomenal-Identity in a position of perfect teaching(圓 敎). He preached a essential nature(本具) that is inter-inherence as crossing each other, and he expanded his thoughts to the doctirine of ‘Three dogmas is complete combination(三諦圓融)’, ‘Ten world is Inter- Immanence(十界互具)’, ‘Three thousand things are in a concentration mind(一念三千), and he brought to perfection as One is all, all is one(一卽一切) after all. Identity(卽) make unification a general conception of relativity, and meaning of crossing(互) each other is principal that make the distinction possible to equalization over the independent which have two concept of relativity. In these sense, Master of Chih-i's teaching and his thought is similar to unhindered practices(事事無碍) in The theory of Hua-yen(華嚴學) that is influenced by the thoughts of Nāgārjuna. In conclusion, T‘ien-t'ai Chih-i had completed the theory to open and reveal(開顯) in his life on basis of theory of Nondual Phenomenal-Identity that is taught in Mahayana Sutras. It can be said that his teaching affected in eastern-northern Asia absolutly as the theory of practical disciplines that stand for both teaching and meditation(敎觀雙修).