This thesis aims at studying paradox of time implied in Zhiyi’s theory of “three periods of time in one mind” and in Fazang’s theory of “ten periods of time in one thought.” In this study, I will show why both masters introduce paradox of time and how they use it to serve their doctrinal purposes. The theoretical framework for my discussion of paradox of time includes concepts of time proposed by Newton and subsequent physics, psychological time proposed by Henri Bergson, and theories of time of four important Buddhist philosophical schools. To answer the above-mentioned questions I resort to the method of “finding the fundamental problem,” that is, finding the fundamental intention of the two masters’ employment of paradox of time. I discover that their fundamental intention of introducing paradox of time in their teachings is to interpret perfect harmonious time structure. I argue that paradox is compulsory for demonstrating perfect harmony. In other words, paradox of time is a necessary process to attain perfect harmony of time. The main sources for this study are the Moho zhiguan composed by Zhiyi and the Treatise on the Five Teachings of Huayan, Huayan jing tanxuan ji, and Huayan jing mingfa pin neili sanbao zhang composed by Fazang. Based on these sources, I found that the psychological time implied in the theory of “three periods of time in one mind” can be regarded as a meditative cultivation taught in the perfection-sudden method of the Moho Zhiguan, and that the interrelations between time, life, and existence revered in the theory of “ten periods of time in one thought” surmounts the meaning of establishment of time structure. In other words, Fazang’s interpretation of Buddhist teachings is a religious cultivation taught by Huayan school.
