What Insights Can Tiantai Buddhism Offer Higher Education?

Ven. SHI Sheng Ying, Huafan University, Taiwan

November 2013
Abstract
Tiantai School () is one the eight schools of Chinese Mahayana Buddhism. Its
central doctrine is the unity of the teachings (theory) and Zhiguan meditation ()
(practice) (). Equal emphasis is given to the unity and integration of both, to
the extent that theory is the practice and practice is the theory. The Tiantai
School (with its zhiguan () meditation ) was established by the lineages third
Master Zhiyi ( 538-597AD) as one of the most comprehensive systems to enable
practitioners to progressively work out their own enlightenment and be liberated
from their own afflictions. Though we know that Buddhist teachings are universal,
we need to make Buddhism relevant to the youth of today and make the practical
and spiritual benefits understood to the wider community especially its applicability
in the higher education setting. With such a background in mind, one of Zhiyis
three meditation systems, the Six Wondrous Gateways Meditation (Liumiao Famen
[1] here after LMFM) will be explained in detail in this paper and some of its
integration into our modern day society is introduced, particularly its applicability in
Higher Education will be discussed. As turbulent change is more evident in the
world today, there needs to be some method of calming our mind in order to cope
better and still be in a holistically healthy state without adverse effects on the
physical, emotional, psychological, and spiritual levels. It is believed that Tiantai
Buddhist meditation can be appropriate at this time due to its round philosophy of
teaching in that theory and practice go hand in hand. Through the
interchangeability of the six methods of meditation according to the levels of the
meditator, the meditation is flexible and adaptable to a variety of learners and
situations.

Introduction
One of the issues highlighted by participants in the 1998 World Conference on
Higher Education was brain drain and the lack of graduates preparedness for the
labour market. In addition, the 2009 World Conference on Higher Education
presented many other similar trends and issues raised in 1998 that we may already
be aware of, but not yet resolved, such as Internationalisation, Regionalisation and
Globalisation, Learning Research and Innovation particularly mentioning that
Revitalization of Higher Education as an important tool for a renewal of learning
and scholarship, some of these can be addressed through the multi-disciplinary
actions from various parties. From the issues raised in both of these conferences
regarding learning and graduate students, we note that the essence of these issues
that face education of which we can address on an individual personal basis rather
than an institution or organizational basis, for instance the revitalization of higher
education in particular, the equal access and how to prepare students to be the
global citizen to be innovative, responsive, free, and be equipped to be able to
meet the accelerating demands of the 21st Century?

We hope to provide Higher Education students the Buddhist experience as an

interesting, informative, important and relevant to the modern youth, and gradually
move forward integrating Buddhism with higher education in an appropriate way so
that the maximum benefits can be attained by all parties concerned. It is believed
that with training and familiarity practice in a contemplative method, students may
become more mindful, may minimize their afflictions, become well-balanced
holistically and develop more creativity, and therefore can become better prepared
to meet the global challenges presented to them. It is suggested that Tiantai
Liumiao Famen zhiguan meditation system can fit this call.

As this work is being prepared, the central focus had been whether Tiantai
Buddhism can play a role in the Higher Education arena? If so, how? This line of
thought shapes the whole direction of this article. As human beings, we seem to be
the only species to have the unique capability of our creative search for meaning
and purpose in life. Our intellectual faculty is one of the most powerful endowments
that we humans have, it is the most elaborate explanations for our presence on
earth thus on the one hand, all of the Buddhas teachings seem to encapsulate the
same message the ultimate aim of the final liberation the goal of enlightenment
to be awakened to know the truth of our being, our existence, what forces
work in unison to push us in a certain direction, what are the compelling causes and
conditions that enable our being, the whats, hows, and the whys that make up
our being and that which entrusts our living.

Accordingly Buddhism is not merely a theoretical work of art, but all of the Buddhas
teachings are connected with our everyday life how to live wisely, peacefully, and
harmoniously without conflict. The teachings most common to all Buddhist
traditions are not speculations and assumptions but precise specific strategies on
how to treat our human ills, how to communicate with our inner self and how to deal
with our outer self. Tiantai Buddhism is no exception; it is an approach on how to
understand our mind and matter make-up and how to utilize it to manifest our
utmost potential for the human good.

On the other hand, from the education perspective, students in the 21st century will
need to be able to understand and interpret enormous amounts of critical
information at an exceedingly alarming rate in order to make optimal sound
decisions which will require an assurance of their well-being and be prepared to
cope with the ever changing world. As a result of the turbulence that is at play in
our world, it is believed that a well-regulated maintained mind is of paramount
relevance. There are three kinds of learning that are becoming increasingly
important if not essential for students to succeed in work and life. Firstly, the
traditional academic knowledge and technical skills. Secondly, real world
applications students will need not just knowledge but also the critical hands-on
expertise to apply their learning to meet real-world challenges, the real hands-on
know-how. Thirdly, broader competencies which include innovation and
resourcefulness, in their utilisation of the Information, Communications and
Technology (ICT) in order to work out suitable solutions for the ever-demanding
environment. The most imperative competence seems to be the ability solve new
problems and think critically and creatively; strong interpersonal skills necessary for
inter-personal communication and global village collaborations; creativity and
intellectual flexibility; self sufficiency and autonomy, including but not limited to the
ability to learn new things quickly when necessary, the open-mindedness to cope
and the power to accommodate the needs of different stakeholder groups.

One of the reasons why students may not be performing at their optimal capacity is
because their mind is cluttered and hence not able to be productive with the
greatest effectiveness as possible. The remedies that Buddhism proposed is to
understand the laws that govern our mind and to allow the mind the clarity and
space to perform its best, we must reduce, reuse, and recycle our mental
activities in order to produce a clean and purified mental inner environment. A lot
of current interest had been put on the external world climate; however, it appears
that less attention is placed on the focus of our mind, the inner world where a lot of
the misuse, damage and harm had been generated from our inner core. We have to
reduce the mental clutter that blogs our intellectual clarity; we must reuse the
mental resources available and revise the know-hows of our natural environment in
order to be at one with our natural world to survive the calamities and live

in harmony with nature; we must be able to sort out and classify the optimal
conditions that we have with the inner and outer world, we need to strike a balance
among all factors in order to achieve well-being. We must work from within in order
to be at one with the outer world. This equilibrium must be achieved with the union
of the heart and the mind. Inner cultivation of our mind is the domain of Buddhism.
It is suggested that Tiantai Buddhism with the integration of the teachings and
practice can provide such a mental resource for students.

Tiantai Buddhism
Buddhism is transmitted to China since the Han Dynasty (206 BC 220 AD), it
flourished and peaked during the Tang Dynasty (618AD 907AD), during this period,
Mahayana Chinese Buddhism produced several great spiritual masters, each with its
own distinctive traditions, teachings and practices. Scholars variously classified
Chinese Buddhism into 7-15 Schools. One of the most prevalent systems of
classification is the Eight School System. The Tiantai School is one of the Eight
Schools of Chinese Mahayana Buddhism () which include Sanlun
School (SanlunZong )Pureland School (JingtuZong )Tiantai School
(TiantaiZong )Vijptimtrat School (WeishiFaxiangZong
)Huayan School (HuayanZong )Vinaya School (LuZong )Chan
(Jp.Zen) School (ChanZong ) and Vajrayana Esoteric School (MiZong ).

Tiantai School is an inclusive system which stresses on the round (yuan )

philosophy the unity of Doctrine and Practice (Jiaoguan Heyi ). The
Mahayana teachings often speaks of the expedient means of the bodhisattva path,
which means that the method of teaching will vary according to the students ability
(Genxing ), can be gauged at various different levels and regardless of the
various amounts of practice, it will still lead to some benefits. What is unique in
Tiantai, is its philosophy of a single instant of thought three thousand realms (
), all the three thousand worlds in a single mind moment This is particularly
useful because what it means is that with regular practice maintained, as long as
the student is empowered and motivated to step forward, then any state they wish
to attain is achievable. Some of the positive psychology suggested that students set
the goal they want to achieve and hence their motivation will lead them to establish
strategies relevant for their task. Inclusiveness means that students can be
accepting of others differences and be empathetic towards others with an
understanding of the multiple dimensions and discrepancies expected within groups
and cross-cultural communications, and thus with tolerance generated, individuals
and groups can foster a harmonious setting and be respectful with each other. This
also embraces the interconnection between heart (emotional self) and the mind
(intellectual self). The holistic self-incorporates several facets including at least but
not limited to physiological, psychological, emotional, and spiritual.

Five Periods and the Eight Teachings

Before introducing the Tiantai meditation system, a brief background is provided
about Tiantai Teachings Classification System. The Tiantai Master Zhiyi had grouped
all the Buddhas teachings at that time according to the content - the Eight
Doctrines and in a chronological order into the Five Periods. The Five Periods and the
Eight Doctrines (Wushi Bajiao ). The first period was the Avatasaka Period
(HuayanShi ), the Buddha taught the Avatasaka Stra ( The Flower
Garland Sutra) to bodhisattvas and Brahmans twenty-one days after his
enlightenment. The second period was Ahan Period (AhanShi ), the Buddha
taught the four noble truths as recorded in the gamas. The third period was the
Vaipulya Period (FangdengShi ), the Buddha taught the path of the bodhisattva
and compassion in the early Mahyna stras. The fourth period was the
Prajnpramit Period (BoreShi ), in this period the Buddha taught that all
things are mere designations only, sunyata-the nature of all things is emptiness,
there is no permanent dharma, even Buddhist terms like the nirvna (Niepan )
and the Buddha are mere concepts only. The final period was the
Saddharmapuarka Mahparinirvna Period (Fahua NiepanShi ), the
teachings in this period are about expedient means (upya ) in the Lotus Stra
and Buddha-nature teaching in the Mahparinirvna-stra. Note that these five
periods are mainly focused on each of the primary teachings mentioned; it does not
mean that each period does not include the other teachings.

The Eight Teachings that Zhiyi proposed included two categories of four each. One
group of four was in terms of the teaching method, the other group of four was in
terms of the teaching content.

The four types of teachings used to cater for the different types of learners with
different propensities. The first group of four, the four Teachings of Conversion
(Huafa Sijiao ), according to the levels of the learners, the content of the
Buddhas teachings can be classified into four main types:

1. The Storehouse Teaching (Zangjiao )

2. The Common (All-Encompassing, Pervasive) Teaching (Tongjiao )
3. The Separate (Specific) Teaching (Biejiao )
4. The Round (Perfect) Teaching (Yuanjiao )
The second group of four teachings, the four Methods of Conversion (Huayi Sijiao
)
Knowing the different capabilities of the learners, the Buddha utilizes different
methods to give his teachings.

1. The Sudden Teaching (Dunjiao ) learners do not need much explanation,

and can immediately understand the significance and start the practice.
2. The Gradual Teaching (Jianjiao ) learners may need a step by step process in
order to understand the teaching.
3. The Secret Indeterminate Teaching (Mimijiao ) learners may need some
hidden method of metaphoric examples.
4. The Express Indeterminate Teaching (Budingjiao ) learners abilities vary
according to different learning tasks and may not be of the same type when facing
different situations.
With the first group of four types of the contents of the teachings of conversion, in
the Mahayana view, the Storehouse Teachings (Zangjiao ) would include the
teachings like the Four Noble Truths, the Eightfold Noble Path, for people following
the rvaka vehicle (hearers Shengwen ) the main teaching in this period
emphasized the understanding of the truths of the Noble Ones, suffering (or it could
be a state of dis-satisfaction or unhappiness, stress, etc.), the cause of suffering, the
extinction of suffering, and that there is a path to this suffering. The aim is to set
them on their own liberation, and cultivation is for the detachment of the delusions
in order to attain the state of liberation.

The Common (All-Encompassing, Pervasive) Teaching (Tongjiao ) this type of

teaching would include the twelve-link origination condition particularly for the
learners with medium faculties, the pratyekabuddha practitioners (Yuanjue ).
The teachings in this period may not specifically be targeted at the rvakas, but
rather this teaching could be a thoroughfare as their own personal enlightenment
and may follow through to the Bodhisattva stage.

The third type of teaching, the Separate Teaching (Biejiao ) would be on the six
paramitas specially for practitioners with sharp faculties, they set on not only their
own liberation but also the liberation of all beings, the attainment of a complete self
and others enlightenment, this is the path of the bodhisattvas.

The fourth type of teaching according to Zhiyi was the Round (Perfect) Teaching
(Yuanjiao ) was for practitioners with the highest faculties, who learn at the
fastest pace with great understanding and quick realization for the liberation of all
beings. These four types of teachings imply that as education facilitators, students
requirements need to be accommodated. Their interests need to be catered for,
whatever their capacity and level, then the teaching need to be gauged at the
respective level. The second group of classification, of four types of teachings are
the methods of teaching which included the Sudden Teaching (Dunjiao ), this
type of teaching facilitates immediate realization in the practitioners. On the other
hand, the second method is the Gradual Teaching (Jianjiao ), this type of
teaching is a step by step process, upon constant practice and feedback, then the
learner can be able to gain the stated benefits. The third type of method is the
Secret Indeterminate Teaching (Mimijiao ), this is more the esoteric sort of
teachings. The final type of method is the Express Indeterminate Teaching
(Budingjiao ), the teachings is not fixed but varies according to the different
learners, this could be said to be a custom-made type of teaching or individual
customization according to the learners propensity. For instance, in our educational
system, with any type of teaching, the university students are normally presented
with a particular theory in a lecture, in order in understand the theory better,
students may need to attend tutorials and exercises with its application, if this
requires further work, then perhaps laboratory experiments are carried out. In order
to present work in a different way, perhaps seminars or visual presentations and so
on. What is stressed is the practicality of the teaching, what is taught needs to be
learnt with its particular relevance to the students everyday life, how it can be
worked out to be part of their life, and how it impacts on them. Therefore it can be
seen that the classification devised by Tiantai Zhiyi can still be used to the present
day. We will now proceed to have a look at the LiumiaoFamen () in more
detail.
Tiantai Zhiguan meditation system
As can be seen above, with Tiantai, the content of Buddhas teachings and the
methods of instructions can relate to each individual learner or as a group based
activity. In addition to the Five Periods and the Eight Teachings as the main
framework of Tiantai Buddhism, Zhiyi had composed a lot of written works, in
particular, there are four great works on Zhiguan meditationSibu Zhiguan
. Tiantai Zhiyis four works on Zhiguan meditation consist of

1. The Small Calming and Contemplation (XiaoZhiGuan --

The Essence of the method of sitting meditation). In this Sutra, the twenty-five
methods of pre-requisites for practicing meditation, this establishes the foundation
of meditation. Note that all meditational systems in Tiantai, one has always to
integrate it with the Tiantai teaching in order to realise the maximum amount of
benefit from the method.

2. The Sutra of the Elucidation of the Gradual Method of Meditation (Shichan

Boluomi CidiFamen --Gradual Calming/Concentration
and Contemplation). This utilizes the perfection of meditation to comprise and
absorb all other paramitas, this implies from the foundational method of sitting and
concentration, it can lead to the round and sudden method of immediate realisation.
According to Zhiyi, there are four types of Chan meditations that we may practice as
we traverse on the path, namely ordinary worldly mundane type of meditation (
), ordinary mundane world and out of this world supra-mundane chan meditation
(), out of the world chan meditation , non-world and non-out of
the world meditation (). Though there are four types, the preliminary
basis of all of this is anapana (the observation of breathing). We could say that it
is based on the foundation of the four mindfulnesses.

3. The Sutra of the Six Wondrous Gateways Meditation (LiumiaoFamen -

- Indefinite Calming and Concentration). Even though this is termed an
indefinite gradual method, but with the anapana method this can also realise the
four types of meditation mentioned above, its critical essence is on the mastery of
the mind and its ramifications, the realization of reality is via the middle path. This
method will be given in more details.

4. The Great Calming and Contemplation (MoheZhiguan --Round

and Sudden Concentration and Contemplation). This meditation emphasizes on the
ten modes of contemplation, this sudden method starts with the realm of the
inconceivableness of the mind. One moment of mind thought is three thousand
realms.
Due to space and time, we will only elaborate on one of these four Tiantai Zhiguan
meditation systems and see whether it can offer Higher Education any
contributions.

The Six Wondrous Gateways Meditation (LiumiaoFamen )

As we know that in the 21st century global cyberspace, our knowledge society
requires a flexible range of educational service providers, it should exhibit the
formulation and accommodation of the needs of our users, mainly our students and
the society in general. Therefore practicality is of the utmost concern, for example,
a teaching should not only have a sound theoretical basis, but should also provide a
practical solution whose results are apparent and conclusive. Tiantai Buddhism has
one such advantage in that it has an all-round theoretical basis integrated with
practice. Some of the modern day problems that our learners face are stress,
depression, perplexity and isolation, non-motivation, lack of self-confidence, stifled
imagination, deficient in autonomous action, lack of preparedness for the workforce,
unable to make distinctive clear decisions, attention deficient disorders, lack of
creativity, and so on.

Tiantai meditation emphasizes on the cultivation of our mind in our daily lives, not
only controlling of our mind is critical but also the nurturing of the mind is essential.
It is stated that walking, standing, sitting, and reclining are all chan activities (
). Since the basis of the Six Wondrous Gateways Meditation (LiumiaoFamen -
hereafter LMFM ) is on the breath, this is a simple method for our learners
and an accessible method for all, and it can lead to the highest state of liberation.

The LMFM is one of the meditation instruction manuals of Zhiyis earlier works. Zhiyi
integrated a very sound system of Buddhist teachings with a rigorous meditative-
orientation. As a result of Zhiyis efforts, the LMFM together with the other works
contained an intricate elaboration of doctrine integrated with firmly structured
systems of practice, this is a central theme of a lot of Tiantai works. The main
practice is the mindfulness (observation) of breathing (skt. Anapanasmrt Chi. anpan
or xinian ).

Though anapana-sati cultivation of the mindfulness of breathing appeared in a lot of

non-mahayana Buddhist texts, however, it seems that LMFM is the first and the only
text that deals mainly with the six methods with such elaborate detail in the
Mahayana perspective. This is a short text, it only has one volume. As mentioned
above, it belongs to the variable / indefinite type under the Zhiguan meditation
system, in the sense that according to the learners level or propensity, the method
of meditation is variable, it does not prescribe a certain type of practice, rather, it is
changeable corresponding to the level achieved by the practitioner. This type of
method seems to be indispensable in order to attain the paths of the three vehicles
(Sravakas , Pratyekabuddhas , Bodhisattvas ).

The main emphasis of the LMFM is that it is simple, easy and accessible to
practitioners of all different levels. Since its main tool is based on the mindfulness of
breathing, it is solidly grounded on affirmation of the body and its activities that
sustains life, particularly the breath is the source of living, it is constantly there
throughout the lifespan and thus one can access this source at any time anywhere.
It is not only a tool, it is also a bridge for holistic learning, since it fills the gap, aligns
the link between the mind and the body. The significance is that when the mind or
the body is out of quilter, the breath will be the catalyst that brings it back to
equilibrium. In his book, Stopping and Seeing: a comprehensive course in Buddhist
meditation / Chih-I[2], Thomas Cleary clearly stated the essence of concentration is
to tune, align and stabilize the mind. The first two methods of practice of
mindfulness of breathing in the LMFM, namely counting and following the breath
will lead to such a state. There is one important concept within the Round teaching
() of Tiantai is that there is no lack in beginners and no excess in the sphere of
sages.[3]

Furthermore, what needs to be stilled is the wandering of the mind, when we have
emotions, these would create imbalance in the system, these stimulate a lot of
unnecessary conceptualizations, speculation and imagination, discriminations and
distinctions, all because there is no control of the mind. According to Lu Kuan Yu
(Charles Luk) (1964) Of the above six Profound Dharma Doors, the counting and
following methods are the preliminary practice, the stopping (chih ) and
contemplating (kuan ) methods are the main practice and the returning and
purifying methods are the concluding practice. Hence, stopping (chih ) is the chief
meditation with contemplating (kuan ) as its support until clear perception is
realized. Only then can returning and purifying bring about the ultimate result.[4]

The samatha and vipasyana (zhiguan) tranquility-insight meditation method

plays an important role in the practice of Buddhism. It is believed that the way of
zhiguan meditation has been practiced continuously since history immemorial, its
wide influence on the development of Buddhism is beyond imagination. Chan
meditation is divided into three stages; these are Breath (), Form (), and Mind
(), each of which has a close relationship with the six practices of LMFM Zhiguan
Buddhism. The method of anapana belongs to the subdivision of worldly chan
meditation while the six wonderful methods of meditation practice and the sixteen
superior practices of meditation belong to the subdivision of worldly and non-
worldly chan, what it means is that one can transfer from one system to another
with the practice and may make progression in this way. We also find that the
founder of Tiantai School, Zhiyi, besides having been strongly inspired and
influenced by Nagarjunas thinking, also followed the ideas of his own teacher,
Master Huiwen and Master Huisi; he developed the system to its pinnacle and
established his own features of meditation practice. The practice of tranquility-
insight (zhiguan calming and contemplating, or what is termed bare attention and
clear comprehension by Nyanaponika (1962)) meditation is Master Zhiyis main line
of thought, and this is also both the beginning and ending of the Buddhist practice,
one starts by observing ones breath, when one fully understands the nature of the
breath and its relationship with our body and the whole universe, then this also
marks the perfection of the contemplation (
normally there are three stages in each practice, initially as a beginner, you
see the mountain as the mountain, possibly only a very superficial level, without
understanding any of its intricacies. The second stage, as you begin to practice and
understand the laws that govern it, you start to ask questions, the whys and
wherefores, you can see its structure, its attributes, its characteristics, its
impermanence and that the causes and conditions are a complex web of
interrelationships, you probably see the underlying reasons, you start to have a new
interaction with the objects of your senses, you may find that the answers may not
be definite as you reveal the different layers, hence you understand that the
mountains may not be the original mountains that you see. As you come to the third
stage, when you truly see its nature and that everything is at one with each other,
you see a whole unity, then you see that yes, the mountain is still the mountain, in
fact, you see the real mountain, it is from this third stage that the Tiantai Master
Zhiyi starts his teachings, saying that suffering is nirvana, Buddha and sentient
beings are one). Zhiyi followed Master Huiwens and Huisis main thoughts and
developed it further to form a more mature theory. All of the theory and practice of
Tiantai can be concluded in the presentation of the tranquility-insight (zhiguan)
meditation of Master Zhiyi.

Students of meditation are taught how to practice Buddhism by following the steps
of in and out breathing in the Six Wondrous Gateways meditation. There are six
orders including counting, following, stilling-stopping, contemplating-looking,
returning, and purifying. Its obvious that the six wonderful methods of meditation
practice is a magnificent way of practicing Buddhism; Master Zhiyi thought that it is
the most suitable way for people who possess wisdom but lack stability. In the
process of cultivation of counting, following and stilling are assigned to the
category of stability (zhi--stilling); it is called afflicted chan ( literally chan
with outflow leakage) and is for those people who cling additively to strong
attachment and indulgence in meditation (meditators still) with a mind of the want
to attain a certain stage). Meanwhile, looking-contemplating, returning and purifying
are assigned to the category of wisdom (guan--contemplation), which is also
called non-afflicted chan ( literally chan with no outflow no leakage) and
is for those people who are liberated from suffering. In Zhiyis system, the six
wonderful methods of meditation practice is classified into worldly chan and non-
worldly chan or leakage chan and non-leakage chan according to its
characteristics. With Zhiyis three meditation systems, LMFM is after Cidichanmen-
method and before the mature work of Mohezhiguan-, with chan as
the central focus of the sequential zhiguan, it also includes the later period with the
emphasis of contemplation as the round and sudden zhiguan model. [5]

1. Counting (shu ) count from one to ten and re-start from one again, until the
mind is concentrated and focused on the breath anapanasati. (
)

2. Following (sui ) relying on the observation of the breath, know the breath in
detail, the in breath and out breath, whether it is short, it is long, it is coarse, or
it is fine. The meditator is able to trace each in breath and out breath without
interruption. ()

3. Stilling (zhi stopping) the breath is very refined and the mind is stilled, no
more superfluous thoughts, the mind no longer wanders away, this stage can be
maintained for an indefinite amount of time, this stage can be entered in a very
short amount of time and can be maintained for a very long period of time. (
)

4. Discerning (guan contemplating) the mind is able to distinguish each of the

stages of the senses, all the contacts with the outside world, all the external and
internal situation is well observed. Deep stage of insights arise. (
)

5. Restoring (huan returning) the mind is restored and returned to its original
start, with all the clarity and understanding, the intricacies all realised, all the
minute spectacles all understood, the true nature is seen, returning the mind and
reflecting on this true nature. ()

6. Purifying (jing ) the mind is purified, the observer, the observed, the act of
observing all become one with nature, no superfluous thoughts arise, the state can
be maintained, everything is crystal clear, no confusion, no afflictions, no stain. (
)

What is emphasized in the Tiantai zhiguan meditation system is that the practitioner
is physically at rest and, relaxed but the mind is alert and fully aware[6]. This is
what is called Aware Monitor (), until further meditation, which will eventually
lead to insights, what is called direct perception (). The combination method
of calming (zhi ) and contemplation (guan ) will lead to a more balanced
healthier mind. When a meditator starts to analyse the self it can include four
dimensions: the length, the height, the breadth and the depth. It can be seen that
the importance of meditative practice is for personal development which includes
mental development. The focus is on the holistic aspect of the educational system
the whole person development, besides the intellectual capability which emphasizes
on the analytical ability of the brain, it also includes the emotional aspect as well as
the spiritual aspect of the whole being. The significance of mindfulness cannot be
ignored, the Satipatthana Sutta mentioned that

Mindfulness is the only way that leads to the purification of beings, to the
passing beyond sorrow and lamentations, to the cessation of sufferings and
miseries[7].
Or simply put, Bhikkhu Mangalo (1978) used the term recollection instead of
mindfulness and described it as the following

Recollection is, quite simply, remembering to establish the attention with full
awareness on the present, on the here and now. As each object arises into
consciousness, through whichever of the six entrances (the five senses and the
imagination), it must be seen as it is, without welcoming it or rejecting it, without
clinging to it or trying to push it aside. (p.4)[8]
Mindfulness (zhiguan meditation) can be summarized as the objective observation
of whatever occurs in ones mind-body process, in the present moment. It also
performs many functions such as memory and as a protector of the mind.
Mindfulness also provides a balancing and an integrative function. It holds things
together in the mental flux, brings them up, and prevents them from floating away,
getting submerged, forgotten and lost (Soma, 1975, p.5)

This integrating capacity of meditation would allow students to perform better since
their mind has less clutter and thus creates more mental space for reflection and
hence capabilities and competencies can be developed in this way.

According to Maria Ledziskaa and Ewa Czerniawskas article on THE IMPORTANCE

OF COGNITIVE SELECTIVENESS IN THE AGE OF INFORMATION FLOOD[9],
psychological tradition identifies two levels of human behavior regulation: drives
and emotional level, on the one hand, and rational and volitional, on the other.
Furthermore, when a practitioner of meditation really focus on their own practice,
perhaps they could become aware of the more minute details of their observation,
the state of their own mind and hence, may find it easier to monitor, control,
regulate and develop the mental faculties of the mind. They may find that there are
many facets to consider. For instance, Necka found that the main parameters of
attention have different aspects as follows: span, vigilance, divisibility, the ability to
search (Ncka, 1994). As well as the above, selectiveness, however, treated in the
broad sense of the word, transgresses beyond perception and encompasses the
remaining psychological processes such as memory, thinking, deciding, acting and
judging. These are all domains of the mind development in meditative practice.
Consistent with the thoughts of Kpiski (1974), an eminent Polish psychiatrist and
humanist many years ago, put forward the term "energetic metabolism", exchange
of energy is one of the prerequisites of life. Buddhism practice allows one to interact
with one and others appropriately using the right strategies to gain the optimal
amount of benefit.

The basis of holistic education which can be the foundation of optimal learning
which comes from a contemplative tradition. Congruence between the learner and
the different elements of the system, learner behaviour, a learner with a deep
learning approach would consistently develop strategies to gain the optimal output,
they would tend to minimize frictions that occur in their system, meditative practice
would be the tool. It is the role of educators to provide such an instrument to boost
and enhance the learning capacities of students.

Implications for 21st Century education is that Tiantai Round principles can be
applied and implemented. It should not be the either/or dichotomy, it should be an
all-round skills and competencies development for students. It is the attitude of a
whole, of the releases of the negative and the acquirements of the positive. Mind
being the most important element that humans can control and regulate, therefore,
Tiantai philosophy can be utilized to obtain the most for the students.

Footnotes
CBETA, Taisho 46 T46n1917 (1 )
The Six Wondrous Gateways Meditation
Stopping and Seeing: a comprehensive course in Buddhist meditation / Chih-I2,
Shambhala Publications (1997c)
Thomas Cleary (1997), p120
The secrets of Chinese Meditation, Weiser Classics Series Ed. 1984, 1st published
Rider (1964), P162
P78/131-Ch4 P61
Zheng, Shi Yan ()(2006)
Soma Thera (1998) http://www.accesstoinsight.org/lib/authors/soma/wayof.html
Bhikkhu Mangalo(1978)The Practice of recollection: a Guide to Buddhist
Meditation
http://www.jbse.webinfo.lt/80-86.Ledzinska.Vol.5.pdf(P3)
THE THREE KINDS OF CALMING AND CONTEMPLATION

From Kuan-ting's Introduction to Chih-i's Mo-ho chih-chih

translated by Neal Donner and Daniel B. Stevenson

[1c1] Chih-i transmitted Hui-ssu's three kinds of calming and contemplation: (1) the
gradual and sequential, (2) the variable, and (3) the perfect and sudden. These all
belong to the Mahyna. They all take ultimate reality (shih-hsiang) as their object
[of contemplation] and are alike called calming and contemplation. The gradual
[calming and contemplation] is shallow at the beginning but later becomes deep,
like [climbing] a ladder or stairs. In the variable [calming and contemplation],1 the
earlier and later [stages] mutually shift around, just as the color of a diamond thrust
into the sunlight varies depending on its position.2 In the perfect and sudden
[calming and contemplation], beginning and end are not two [different things], so
that the practice is comparable to someone with supernatural powers mounting into
space.3 It is for the sake of three basic types of [spiritual] capacity that we teach
these three approaches to dharma and cite these three similes.4 Having finished
the abbreviated explanation of the three kinds of calming and contemplation, we
continue now with the expanded explanation.
Gradual and Sequential Calming and Contemplation

[1c6] Even at the beginning of gradual [calming and contemplation] one is aware [of
the nature] of ultimate reality. This reality is difficult to understand, but the gradual
and sequential method is easy to practice.5 One begins by taking refuge in the
monastic code (kuei-chieh), thereby turning away from depravity and approaching
the good. [The paths of] fire, blood, and the knife6 are brought to a halt, and one
reaches the three wholesome destinies.7 At the next stage one takes up the
practice of meditative concentration,8 through which one restrains the far-ranging
net of desire and achieves the concentrations of the realms of form and
formlessness.9 Next one cultivates [insight that brings] freedom from outflows (wu-
lou),10 thereby terminating one's imprisonment in the three realms and reaching
the path to nirva. After that one cultivates loving kindness and compassion,
disregarding one's own progress toward enlightenment and reaching the
bodhisattva path.11 Finally one cultivates [the vision] of reality [itself], thereby
arresting in oneself the biases of the two extreme views and achieving the eternally
abiding way.12 These are the features of the gradual and sequential calming and
contemplation, which is shallow at the start but profound at the end.
Variable Calming and Contemplation

[1c12] There is no particular sequence of stages in the variable calming and

contemplation.13 At times it may employ the gradual method, which we have
outlined above, and at times it may employ the sudden method, which we discuss
below,14 alternating between these two, now shallow and now deep. Sometimes [it
focuses on] phenomenal distinctions (shih), at other times on principle (li).15 In
some cases it points to the worldly [siddhnta] as the [siddhnta of] ultimate truth,
or treats the [siddhnta of] ultimate truth as the individualized and therapeutic
[siddhntas].16 It may involve the pacification (hsi) of contemplation (kuan) in order
to achieve calming (chih); or it may involve the illumination (chao) of calming (chih)
to achieve contemplation (kuan).17 That is why it is called the "variable" calming
and contemplation.

[1c16] Q: A skeptic might say, "[These three types of calming and contemplation]
belong to the same [Mahyna] teaching, have the same [reality] as their object,
and have the same name.18 But in terms of the features [of their practice] they are
still utterly different."

[1c16] A: Though they are the same, they are not the same; and though they are
not the same, they are the same.19 There are six [distinctions within the first stage
of] the gradual calming and contemplation: three each of good and bad destinies.20
There are three general aspects to [the cultivation of] freedom from outflows, so
that we have in all twelve points of difference.21 The reason we adopt the name
"variable" [for this calming and contemplation] is that we are speaking from the
perspective of its manifoldness.

[1c19] Q: The types of calming and contemplation discussed in this section are in
the same Mahyna, they aim at the same ultimate reality, and are the same in
being called "calming and contemplation." Why then is this section called
"elucidating differences?''22

[1c20] A: Though they are the same, they are not the same; and though they are
not the same, they are the same. Within the [stages of the] gradual and sequential
[calming and contemplation] there are nine23 points of difference, while within the
variable [calming and contemplation] there are four points of difference,24 making
in all thirteen points of difference. The reason we use the expression "not the same"
is that we are stressing multiplicity in our choice of words. It is the same idea as
saints treating unconditioned dharmas25 as having differences.
Perfect and Sudden Calming and Contemplation26

[1c23] The perfect and sudden calming and contemplation from the very beginning
takes ultimate reality (shih-hsiang) as its object.27 No matter what the object of
contemplation might be, it is seen to be identical to the middle.28 There is here
nothing that is not true reality (chen-shih). When one fixes [the mind] on the
dharmadhtu [as object] and unifies one's mindfulness with the dharmadhtu [as it
is],29 then there is not a single sight nor smell that is not the middle way.30 The
same goes for the realm of self, the realm of Buddha, and the realm of living
beings.31 Since all aggregates (skandha) and sense-acceses (yatana) [of body and
mind] are thusness, there is no suffering to be cast away.32 Since nescience and
the afflictions are themselves identical with enlightenment (bodhi), there is no origin
of suffering to be eradicated. Since the two extreme views are the middle way and
false views are the right view, there is no path to be cultivated. Since sasra is
identical with nirva, there is no cessation to be achieved. Because of the
[intrinsic] inexistence of suffering and its origin, the mundane does not exist;
because of the inexistence of the path and cessation, the supramundane does not
exist. A single, unalloyed reality (shih-hsiang) is all there isno entities whatever
exist outside of it. That all entities are by nature quiescent (chi) is called "calming"
(chih);33 that, though quiescent, this nature is ever luminous (chao), is called
"contemplation" (kuan).34 Though a verbal distinction is made between earlier and
later stages of practice, there is ultimately no duality, no distinction between them.
This is what is called the "perfect and sudden calming and contemplation."

NOTES

1. Literally, "unfixed" or "unspecified" (pu-ting).

2. From the Nirva Stra, T12.75a. Here it is stated that the "color" or outward
appearance of one in the state of vajra-samdhi is like the color of a diamond thrust
into the sunlight. When among the populace, such a bodhisattva is seen differently
by each person who looks at him. Vajra-(upama-)samdhi is here equated with
calming and contemplation. For a discussion of the vajra-samdhi, see Buswell, The
Formation of Ch'an Ideology in China and Korea, pp. 104-115.
3. Chan-jan (T46.150a28-b3) says: "'Perfect' means perfectly interfusing or perfectly
full. 'Sudden' means reaching its furthest limit 'all-at-once,' or 'instantaneously'
becoming fullfilled. Furthermore, 'perfect' means complete. . . . Because its essence
(t'i) is not established gradually, it thus is 'sudden or instantaneous.' But although in
essence it [is already] fulfilled or at its limit, one still must use the twenty-five
techinques as preliminary expedients and rely on the ten modes of discernment for
cultivation [of contemplation] proper."
4. Chan-jan (T46.150b6-8) says: "These three approaches to calming and
contemplation apply to spiritual capacity differently. Although from the phenomenal
perspective (shih) there are differences [among them], they take the same sudden
principle (li) as their object. Beyond [this principle of] the perfect teaching there is
really no other capacity to speak of. Thus one should be aware that the three
[approaches to calming and contemplation] all orient themselves to the perfect
principle and that their distinguishing of three courses of practice [on this basis] is
referred to as 'three types of spiritual capacity.'"
5. Chan-jan (T46.150b19-23) says: "Five stages are enumerated here, but in
concept they actually include thirteen distinctions. The five are: (1) submitting to
the precepts, (2) meditative concentration, (3) [cultivating insight or wisdom]
devoid of outflows, (4) kindness and compassion, and (5) ultimate reality. As for the
thirteen subsidiary points, the first stage contains six, which are the three evil
[destinies] and three good [destinies]. The third stage contains four, which are the
two [tripiaka and shared] teachings and the two vehicles. Together with the
previous six they make ten. Add in the remaining three, without any changes to
their number, and the total comes to thirteen. Throughout the thirteen, ultimate
reality remains the object of focus. But taking into consideration the fact that [this
reality] is the same as for the sudden, it should not be counted as a point of
difference [among the three calmings and contemplations]. It is for this reason that
later in the questions and answers [the text] speaks of 'twelve points of dissimilarity
or difference.'"
6. Standing for the three painful destinies of hell, animals, and hungry ghosts.
7. Asuras, humans, and devas.
8. Cultivation of mundane states of dhyna and samdhi.
9. This refers to the three realms of (in ascending order) desire, form, and
formlessness: kmadhtu, rpadhtu, and arpadhtu. States of mundane
meditative concentration are charted according to them.
10. "Outflows" (srava) are equivalent to kleas, the passions or afflictions that
bind an individual to cyclic birth and death within the three realms. Cultivation of
techniques for eradicating the defiling "outflows" (i.e., the techniques of insight or
vipasyan peculiar to Buddhism) lead to deliverance from the mundane condition of
the three realms of sasra. In T'ien-t'ai parlance, this represents "entering
emptiness from the provisional" (ts'ung-chia ju-k'ung). Hence Chan-jan associates
this stage with the two vehicles of rvaka and pratyekabuddha or the tripiaka
and shared teachings.
11. Here the practitioner vows to return to sasra and work toward the
enlightenment of other beings. In T'ien-t'ai parlance, it is equivalent to realization of
the provisional truth or "reemerging into the provisional from emptiness" (ts'ung-
k'ung ch'u-chia).
12. Traditionally the most common representation of the two extreme views is
eternalism vatavda) and annihilationism (ucchedavda) of the self and/or
dharmas. In T'ien-t'ai discussions, however, they are usually presented in terms of
the "three truths"emptiness, provisionality, and the middle. Thus the two extremes
are "emptiness" and "provisionality," which are "simultaneously eradicated and
simultaneously illumined" (shuang-fei shuang-chao) in the realization of the perfect
"middle" truth that is ultimate reality.
13. Chan-jan (T46.150b29-c1) says: "The term 'variable' is devised in reference to
the two previous [approaches of] the gradual and sudden. Sometimes it is gradual;
sometimes it is sudden; it does not focus exclusively on any one approach. Thus it is
'variable.'"
14. Following Chan-jan, T46.150b26-28.
15. Originally an indigenous philosophical concept developed by early medieval
Confucian and Hsan-hseh thinkers, the distinction between "principle" (li) and
"phenomena" (shih) was adapted to classic Indian Buddhist polarities of emptiness
(nyat) and existence, or "ultimate truth" (paramrtha-satya) and "conventional
truth" (savti-satya). In Hua-yen and later T'ien-t'ai the nuances surrounding these
terms become quite complex. Chih-i himself frequently uses shih to refer to
concrete features of religious practice, ritual activity, and cultic lore. Li, on the other
hand, represents an interior insight whereby one sees these very distinctions as
devoid of any absolute status in and of themselves (i.e., empty) and experiences
them as intrinsically identical to the transcendent "middle truth." Hence li (as
"principle") may be taken loosely to mean "essential principle of truth or reality";
and shih, "phenomenal appearance." Chan-jan (T46.150c4-6) says: "As for
'principle' and 'phenomena,' sometimes the mundane realms [of sasra] are
considered 'the phenomenal'; and the supramundane, 'principle.' Or [the pairs of]
conventional truth (savti-satya) and ultimate truth (paramrtha-satya), the three
siddhntas and the one siddhnta [are identified with the phenomenal and principle,
respectively]. [Here in the variable calming and contemplation] they also mutually
shift around."
16. This sentence refers to the second and third of the four siddhntas (hsi-
t'an)four strategies for expounding the teachings and guiding beings to perfection.
They derive from the TCTL, T25.59b-61b. Chih-i, following his teacher Hui-ssu,
understood the term hsi-t'an as a mixture of Chinese and Sanskrit, meaning
"universally giving" (i.e., interpreting hsi in its ordinary Chinese meaning of
"universal" and t'an as the Sanskrit dna, "giving"). In fact the whole word, and not
merely half of it, is a transcription of the Sanskrit word siddhnta. The four
siddhntas are: (1) the "worldly siddhnta," where one instructs beings in
accordance with their existing (conventional) desires and motives; (2) the
"individualized siddhnta," which devises instruction in accordance with the
capacities of beings to receive the teaching; (3) the "therapeutic siddhnta," which
takes the approach of preaching dharma in accordance with specific evil mental
states and behavior that need to be counteracted; and (4) the "ultimate siddhnta,"
or preaching in direct accordance with the true nature of reality.
17. Chan-jan (T46.150c13-14) says: "In some cases, by applying illumination to
calming, calming [itself] becomes contemplation. By applying pacification to
contemplation, contemplation becomes calming."
18. Calming and contemplation.
19. Kgi (1.86-87): they are the same in teaching, object, and name but different in
details of practice (hsing-hsiang).
20. Hell, hungry ghosts, and animals; asuras, humans, and devas.
21. These distinctions are made only with respect to the gradual calming and
contemplation. Cultivation of freedom from outflows is, as above, the third stage of
the five. Each of the other three stages remains undivided, thus giving a total of
twelve. The three aspects of freedom from outflows are not clearly explained by
commentators, although Chan-jan (T46.150c26-151a1) suggests that the three are
a condensation of four, possibly the four fruits of stream-winner, etc. The fact that
this list differs from Chan-jan's previous analysis of the gradual path into twelve
points (not including "reality," the thirteenth) (T46.150b) makes the passage even
more confusing.
22. Chan-jan (T46.151a19-20) explains that the title for this section was used in
earlier editions of the MHCK (i.e., the Yan-tun chih-kuan). Although the title has
been dropped here, its name is retained in the text of the question and answer.
23. Sic. Ko\d\ba3()\s\up4(-)gi (1.93) informs us that this figure is arrived at by
counting the first of the five stages as six, and each of the next three stages as one
(the fifth stage is here omitted from the computation). Again the meaning of the
computation is unclear.
24. Again the precise meaning of this enumeration is unclear (see Chan-jan,
T46.151a22-15b19). Kgi (1.90) suggests that the four represent the two pairs of
the worldly siddhnta/ultimate siddhnta and calming/contemplation, in which each
member of a pair can be considered from the point of view of the other, making four
permutations.
25. Asaskta-dharmas. The Buddhist schools posited various numbers of
unconditioned dharmasthree in the case of the Sarvstivdins and Sthaviravdins,
and six in the case of the Yogcrinsalthough they were all in agreement that
ultimately there was only the one reality.
26. This paragraph is known as the "core" statement of the MHCK, its distilled
essence. For centuries it has been chanted by T'ien-t'ai and Tendai monks as a part
of their daily religious offices.
27. Chan-jan (T46.151c16-17) says: "[The passage from] 'from the [very] beginning
takes [ultimate] reality as its object' to 'true reality' [in the line that follows]
represents the object that calming and contemplation focuses on."
28. That is, whatever phenomenal event or experiential condition (ching) one may
encounter or produce (tsai) in the course of contemplation. The term "object"
should be understood in light of the ten experiential spheres of discernment.
29. The line originates from the Wen-shu shuo-ching (T8.731a-b). Chan-jan
(T46.151c18-20) says: "'Mindfulness' itself is the constant illumination that attends
[the mind] in quiescence. "Affixing' is the constant quiescence that attends the
illumination of [unified] mindfulness. Since subjective and objective [aspects] are
one, how much the more so calming and contemplation."
30. Chan-jan (T46.151c20-23) says: "The middle way is itself the dharmadhtu. The
dharmadhtu is itself calming and contemplation. Calming and contemplation are
not two separate things; wisdom and the object it perceives are a mysterious unity.
Subjective [contemplator] and object [contemplated] are spoken of together in
order to clarify [the quality of] quiescent illumination." Chan-jan subsequently
remarks (T46.151c): "There are two meanings to the term 'middle way.' The first,
which simply means to depart from [the two extreme views of] annihilationism and
eternalism, belongs to the two vehicles. The second, which is [the middle way of
the] Buddha-nature, belongs to the two subsequent teachings [of the separate and
perfect doctrines]. The latter together present two approaches to Buddha-nature:
one provisional expedient, the other real. Thus there is the [concept of Buddha-
nature as something] 'apart' [from phenomena and the afflictions] and the [concept
of Buddha-nature as] 'identical' [to phenomena and the afflictions]. Here the text
takes the perspective of the 'identical.' Therefore it says 'every sight, every smell is
the middle way.' People today unanimously take these words 'sight' and 'smell,' etc.
to signify the insentient. But while they admit that 'every sight, every smell can be
the middle way,' they disclaim the notion of the intrinsic Buddha-nature of the
insentient as deluded and excessive." Chan-jan, of course, is renowned for
elaborating the theory that the Buddha-nature is also intrinsic to the insentient. In
the lines that follow in the commentary he offers ten points in support of his
position (T46.151c28-152a21). For a discussion of Chan-jan, his works and ideas,
see Hib, Tdai tendai-gaku kenky.
31. The "three dharmas" of the Avatasaka Stra (T9.465c)personal mind, sentient
beings, and the Buddhawhich according to that stra are utterly identical.
32. Beginning here, the four noble truths are discussed from the standpoint of the
sudden calming and contemplation.
33. amatha: calming, concentration, stopping, cessation, serenity.
34. Vipayan: contemplation, insight. Three Kinds of Calming and Contemplation
Kuan-ting Kuan-ting Three Kinds of Calming and Contemplation