INSIGHT INTO THE TRUE ESSENCE OF REALITY
[���u��]
The Tiantai model teaches the rapid attainment of Awareness through observing the mind.
The Tiantai school also took up a principle of triple truth derived from Nāgārjuna: phenomena are empty of self-nature. Thus a valid Insight is when dwelling within Vacuity "Turn Back" to the Illusory.
1. Cessation as Insight into the True Essence of Reality [���u��]
One understands the substantial existence of objective reality, and the emptiness of all beings and the lack of any substantive being.
2. Cessation as Insight into Expedience Conditions [���K�H�t��]
One realizes the conditional existence of all beings which arises through conditioned co-arising.
3. Cessation as an End to Both Discriminatory Extremes [���G�����O��]
This refers to the contemplation of and insight into the synonymous nature of both 'extremes' of emptiness and conventional existence. Both 'emptiness' and 'conventional existence'. if correctly interpreted, refer to the same thing, and that reality is simultaneously empty of substantial beings and conventionally existent.
'Kuan' is also the pronunciation of the Chinese word [�[], which means 'contemplate', 'insight'. In Sanskrit, it is called Vipasyana.
Literally, it means the stablizing meditation for developing the ability to maintain focus on one meditative object. It is a practice of contemplation to realize that all Dharmas are produced by the mind, thus the mind can manifest the Buddha nature through some inanimate things, such as the sun, water, a Buddha statue, or even a tiniest particle of dust, so as to attain the Supreme Enlightenment. The 'insight' refers to the full penetration into the ever-changing characters of all Dharmas and the abode in the Absolute Mind.
72.3 Ten Modes of Insight Contemplation [�Q���[�k]
As the Tien-tai doctrines are classified as the 'complete and sudden' teachings, the ten modes represent different dimensions of the experience in contemplating, which imply accessibility for all of us to the same, the Absolute Mind, no matter what our 'roots' are. The Ten Modes of Contemplation are explained according to the Complete Doctrine.
Viewing Inconceivable Reality [�[����ij��] -- This means viewing completely and perfectly the Three Thousand worlds in a single moment of consciousness [�T�d�ʬ�]. It is the realization of the Triple Truth, with vast and complete freedom in every direction.
Correctly Arousing the Mind of Enlightenment [�u���o���] -- This means arousing the Bodhi Mind, taking the Four Great Vows with the compassion to liberate all sentient beings and seeking the Buddha's Way simultaneously.
Skillfully Calming the Mind [�����w�ߤ��[] -- This means meditation in constant serenity, and thus wisdom in constant illumination by realizing the supreme Truth.
Destroying Attachment [�}�k��] -- This means the destruction of the Three Delusions [�T�b] by the Threefold Contemplation [�T�[].
Distinguishing the Passageways and the Obstructions [�ѳq��] -- Obstructions means the Suffering [�W] and the Accumulation [��] or the Cause of Suffering, the Twelve Links of Causes and Conditions [�Q�G�]�t], the Six Hindrances [����], the Fundamental Ignorance [�L��] and innumerable delusions. Passageways means the Path [�D] to Nirvana and the Cessation [��] to Suffering, the Six Perfections [����] and the Threefold Contemplations [�T�[]. One should destroy the obstructions and uphold the passageways.
Integrating the Thirty-seven Limbs of Enlightenment [�D�~�վA] -- This means adjustment to the Thirty-seven Limbs of Enlightenment one by one, and 'enter' into them.
Curing Hindrances and Assisting Enlightenment [���v�U�}] -- If one comes across the hindrances to the correct practice, one should cure it by cultivating secondary aids, such as the Five Meditations for Settling the Mind [������] and the Six Perfections, etc., which will assist one to attain Enlightenment.
Knowing the Sequence of Stages [���즸] -- This means the practitioner avoids the arrogance of being superior to others.
Having Patience [���w��] -- This means tranquility and calmness under favorable or adverse conditions, which will lead the practitioner to the practice of Five Preliminary Grades and enter the Stage of Purification of the Six Sense Organs.
Free from Attachment to Dharmas [�L�k�R] -- This means non-attachment to the Ten Degrees of Faith and the Way of Identity through Outer Appearances. It is the entrance of the First Abode in the practice.