圓覺真心=True-Mind of Complete Enlightenment; 一心=One Mind; 真如=Suchness; 中道實相=True Appearance of the Middle Way; 五教教判=Classification of Five Teaching Divisions; 化法四教=Four types of transformative teaching
The True-Mind of Complete Enlightenment is the principle interpreted by Zongmi (780-841) to explain that the completion of enlightenment applies to all phenomena. Based on the conformity of Buddhist teaching concepts and meditating realizations, the essence and the form are consistent; the mediation and the teaching have no difference; the reality and the delusion are one. Therefore, there is no conflict between the teaching and the realization. Stillness is interwoven with the conditional trend. Existing and non-existing are nondual in accordance with each other. Being and nonentity are in harmony with no obstacles. It gives the prominence to the realization of the Complete Enlightenment. Based on Two Aspects from One Mind in Awakening of Faith in the Mahayana, Zongmi dialectically initiates the structure of the Final Teaching to interpret the True-Mind of Complete Enlightenment applying to all phenomena [sarvadharma]. He connects the dependent arising of originate Suchness with the Interdependent Co-arising of Dharmadhatu in Huayen doctrines. The Dependent Arising of Suchness, which dominates all things, either pure or impure, interfuses consummately with One Mind of True Dharmadhatu. They absorb each other harmoniously, co-manage each other smoothly and expand themselves unlimitedly. One Mind is the mind of sentient beings. It means the ultimate one Mind of Dharmadhatu as well. The Mind is the essence of Dharmadhatu, the ultimate truth that contains all phenomena but also transcends all of them. The integration of Two Aspects from One Mind displays the ordinality, the difference and the relativity between the aspect of Suchness and the aspect of Birth-and-Death. It is also extended to cover all teaching doctrines. The essence of One Mind transcends all phenomena, either pure or impure to become absolutely superior harmony as a whole. The Substantial Mind [Hṛdaya] focused by Zongmi is the inherent true Buddha-Nature [Tathāgatagarbha] purely being free from birth-and-death. It is used by Zongmi to exemplify the core matter of One Mind and to support his philosophy that emphasizes the whole complete quality of One Mind. This Mind concatenates the Complete-and-Sudden teaching concepts in both Huayen and Tiantai schools to be one substantive center that coordinates the Interdependent Co-arising of Dharmadhatu in Huayen and the True Appearance of Middle Way in Tiantai. Hence, this dissertation contains four perspectives to develop the ultimate meaning of the True-Mind of Complete Enlightenment in Zongmi's Commentary on the Awakening of Faith in the Mahayana. It explains the interdependent co-arising of Dharmadhatu by Five Teaching Divisions and highlights True-Mind of Complete Enlightenment to integrate all teachings and meditating realizations. The combination even more extendedly covers the C
