相即; 一心三觀=one mind three contemplations; 一念三千=three thousand in one mind thought; 三諦圓融harmonious integration of three truths; 六相; 十玄門=ten profound gates; 法界緣起=the condition arising of dharma realm; mutual identity
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
