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Nagarjuna's influence to both Tian-tai and other schools

Nagarjuna's philosophy has something to do with the founding of Tian-tai School. According to Fo-zhu-tong-ji (Record of the Lord Buddha), Hui-wen, an eminent monk scholar of Northern Qi Dynasty was inspired or enlightened especially by reading the 27th chapter of Mahaparjnaparamitasastra: "the tri-knowledge can be achieved actually with a mind " and the 4th chapter of Madhyamikasastra: "what is dependent origination that we call sunyata; it is a conception (prajnapti) imposed (or appropriated); and it alone is the Middle Path." He established the doctrine of "Yi-xin-san-guan" (to review from three aspects with a mind) after having inspired by the above verses. The actual founder of Tian-tai School is Zhi-yi. Tian-tai School had based its doctrine on Mahaparjnaparamitasastra and its central teaching was the theory of "San-ti-yuan-rong" (the integral relation between Kong, emptiness, Jia, conception and Zhong, middle way) and "Yi-xin-san-guan" (to review from three aspects with a mind) which were evolved and developed from Nagarjuna's philosophy. That's why this school had traced its philosophy back to Nagarjuna and regarded him as the first master of them. This shows how close relation of Nagarjuna and Tian-tai School.
According to Tian-tai School, the world is a flux, things are constantly changing from moment to moment. They are caused and causing to be, they act and are being acted upon, and they come into existence and cease to be. There is no permanent entity or substance, and everything's nature is but sunyata, emptiness (Kong). Things have no substance, but conventional forms, conception and names just like a miracle that is unreal (Jia). All these are constituent in natures that are mutually related without being created that is Middle Path (Zhong). Kong can't be separated from Jia and Zhong, Jia also can't be separated from Kong and Zhong, Zhong too can't be separated from Kong and Jia. The three are integrally related.
Nagarjuna's philosophy avoids the extremes of affirmation and negation. It does not affirm that there is Substance of Self, nor does it deny them. It attempts to critically review what is and be aware of things as they are. It is the Middle Approach or the Middle Doctrine. It is neither realism nor idealism, and certainly not nihilism. Nothing has its own being; everything is what it is in relation to other things and nothing has an independent existence. Moreover, nothing is integral entity: things we see and deal with are made up of constituents. Everything is mutually dependent and related. The caused and conditioned nature of all things constitutes their vacuity or emptiness, sunyata.
Other Chinese schools of Buddhism like Huan-yan, Chan-zong and Pure Land were also influenced more or less by Nagarjuna 's philosophy. The Dasabhumivaibhasa sastra is the commentary book written by Nagarjuna on the ten stages chapter of Huan-yan-jing (Buddhavatamsakamahavaipulya sutra) on which Huan-yan School based its doctrine. It shows that Nagarjuna had further elaborated the doctrine of Huan-yan-jing.
Chan-zong (Dhyana School) reckoned Nagarjuna among its Patriarchs and regarded him as the most important Indian link in the long chain of witnesses since Sakyamuni Buddha, and through him negativism, paradox, intuition and the concept of "thusness"(tathata) flowed into Chan. According to some scholars, the fundamental thesis of Bodhidharma (the founder of Chan-zong), Bodhicitta (the Buddha nature) can be realised by inward gazing for everyone has potentiality of becoming a Buddha. This kind of concept was actually taken from Pu-ti-xin-li-xiang-lun, a Chinese translation of Nagarjuna's works. Although Bodhidharma was the nominal founder of Chinese esoteric school, Nagarjuna was the real philosophical thinker who gave him the impulse to reflection. The Chan School exercised an enormous influence on Chinese thought, life, literature and art for some centuries.

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