THE CHAN EXPANSION OF SIX CHINESE MODELS

Presented here is a summary of Nine Chinese Models as well as our Chan Intuitive Model:

1. The Jìng tǔ zong (Ching-t'u) model (Pure-land or Sukhavati): Function

2. The Huayan zong (Hua-yen or Garland Model of the Avatamsaka): Essence

3. The Tiantai zong (T'ien-t'ai model; absorbed the Nirvana school): Emptiness

4.  The Cheng-shi (Cheng-se Model or Satyasiddhi):  Emptiness

5. The Fa shang zong (Fa-siang or Ch'u-en Model (Dharmalaksana): Emptiness

6. The San-lun zong (Three Shastra model): Essence

7. The Apidamo zong (Kosa or Abhidharma Model.) 

8. The Zhenyan zong (Chen-yen: Esoteric or Mantra model).

9.  The Lu zong  (Discipline or Vinaya model). 

The principles of all the Chinese Buddha Dharma Models are based on the doctrine of Shakyamuni Buddha, but they vary due to the advanced vision of Chinese thought.

Clearly there were no such things as schools in early China and the best definition of the Chinese character 宗, zong, is "model". The great advantage of Chinese Dharma was the capacity to advance with an open mind that did not close doors and did not restrain knowledge of practice and meditation by sectarian ideas.

Of all the models it is the Chan Model which developed beyond the others and evolved a great range of different daily practice and contemplations for multiple temperaments.

                                                 The Chan Model:

The model indeed through its contemplations does point directly to the mind and looks into one's own nature. However, it is said to be a special transmission outside the scriptures, which is a very misleading and inaccurate idea.

We present in Chan Si Lun basic Mahabodhi Sunyata teachings with the contemplations, which include the basic formulae of six of the nine non-Chan models and generates both the practices and their application in everyday life.

Yet Chan further enhances these models which have in great measure been diluted by ignorance, cognitive intelligence and expedient means.

Chan deals with the restoration of the True Nature of the Human Creature through teachings and Contemplations, which include these six meditations, which are central to six of the models presented here together with an understanding of Buddha's own Path to Awakening:

Deep Understanding and Practice of Compassion 

Attainment of the Unity of the Two Truths

The Full Understanding of the Fundamental Nature of the Universe in which we have apparent existence

The unreality of self and all phenomena

The non-existence of phenomena and the presence of the Mind /No-Mind

The full comprehension of the generated Illusions of the Mind

All of which are aided with a Full Understanding of Buddha's own Contemplations.

                                                  净土宗

           1. The Jìng tǔ zong (Ching-t'u) model (Pure-land or Sukhavati).

The Meditation:

Contemplation consists of setting the mind solely on the constant repetition of Amitabha in order to attain Awakening.

The model is based on the Sukhavati Vyuha Sutra, the Great Sukhavati Vyuha Sutra, the Small Sukhavati Vyuha Sutra. It was established by Hui-yuan of the Chin Dynasty (4th century). He set up the Lotus Society at Chiang-si Province. The method employed is particularly appopriate for those whose temperament enables them to live and dwell with Infinite Compassion. The only merit attained is that of dwelling within True Buddha Dharma. 

This Contemplation evolved also as a integral part of many Chan models and is to be found in our presentation of Obaku Zen. What must be understood clearly is 

that merely chanting any phrase has little utility or significance except to bring an identity calmness. The true Contemplation is much more profound than that taught by modern teachers. What must be taught is the greater profundity of the Contemplation upon the True Function of Function itself.

           The Pure Land Method - Jing tu Zong - Infinite Compassion 

       The Pure Land Method - Jing tu Zong - Visualization of the Pure Land

             The Pure Land Method - Jing tu Zong - Rebirth Dahrani 

                 For the Chan Contemplation please see: OBAKU ZEN

                             華嚴宗

2. The Huayan zong (Hua-yen or Garland Model of the Avatamsaka).

The Meditation:

The meditation consists in contemplating the fundamental nature of the universe through six characteristics which are the the door to Awakening.

Founded by Dushun (Tu-Shun), 杜順, in the T'ang Dynasty (7th century). The foundation work is the Garland Sutra. This model was expanded by 

1. Zhiyan (Chih-yen), 智儼

2. Fazang (Fa-tsang), 法藏

3. Chengguan (Ch'eng-kuan), 澄觀

4. Zongmi (Tsung-mi), 宗密, who is also an important patriarch of the Chan tradition.

It treats Buddhism in five schools (Theravada, Proto-mahayana, Mahayana, the Intuitive, and the Perfect). These five basic divisions of thought are differentiated into ten models with ten Metaphysical propositions and six characteristics of things for meditation.

The practice concentrates on the relationship between phenomena and not on that between phenomena and the absolute. This teaching is that of "universal causality of the Dharmadhatu (universal principle)." It declares that everything in the universe arises out of itself and the principles of all phenomena are essentially one. This means that in the undifferentiated mass, UNITY is essentially plural. This allows the Clear Comprehension to operate. This teaching is known as the "teaching of Unity."

                                                        TWO TRUTHS 

 In the teachings the universe is divided into four realms and six characteristics. They are in either a state of "true suchness" (tathata):

 (I). The static aspect of which is the realm of "principle" (Li). 

(II). The dynamic aspect of which is the realm of phenomena (Shih).

(III) The realm in which phenomena and principle mutually interpenetrate.

(IV) The realm in which all phenomena exist in perfect harmony. This is the teaching of totality.

                                          CLEAR COMPREHENSION

To explain these many-to-one, one-to-many, and many-to-many relationships of phenomena, Dharma has six characteristics. This is an explanation of the workings of Clear Comprehension, which allows the extraction of the particular from the whole.

Universality: The view of corresponding object as a whole.

Specificity: The parts of the object only fulfill the specific function and are distinct from each other.

Similarity: All the parts consist in the fact that they are part of the object.

Distinctness: All the parts express the distinct functions in the object.

Composition: The characteristic of integration that all parts together make up the object.

Decomposition: Every part takes its own particular place and the object can be completed only if each part shows the nature of their differentiation.

       This is an excellent summary of the operation of Clear Comprehension.

Thus the base is the Chan Dao Contemplation on Unity, while at the same time it requires a full understanding of Clear Comprehension and naturally the Two Truths. To be complete it should include the PO-REXIN CONTEMPLATIONS         

The Life Force

Vacuity (not emptiness)

Unity (Oneness)

Impermanence           

      Clear Comprehension                                                      

The final approach to the door of Awakening is accomplished also through the Contemplation which is the Essence, that is, Sensory Awareness of Sensory Awareness itself. This was named by its main advocate Zongmi as One-word Awareness.

                                       One Word Awareness 

                          The Six Characteristics for Contemplation

                                        Contemplation of the Bodhisattva State

                                     天台宗

3. The Tiantai zong (T'ien-t'ai model; absorbed the Nirvana school).

The Meditation:

Contemplation by the visualization of the three thousand qualities of illusion in an instant. The hundred divisions of realms and the thousand qualities form the sphere of visualisation, by way of the Threefold Contemplation (past present and future) of the Two Truths (Threefold), the Fourfold Teachings, the Subtle Dharma, and the Non-conceivable Discernment.

The model was founded by Zhiyi, (Chih-che), 538-597, during the Sui Dynasty (6th century). The chief text is the Lotus Sutra (the Law-flower Sutra) which is supported by the Prajnaparamita Sutra, the Mahaparinirvana Sutra, etc. It teaches one to rest the physical body in three aspects and to gain a clear insight into truth from three views. This name is attributed to the Tian-tai Mountain in Che-chiang Province. 

This model divides each of the ten realms of existence (hells, ghosts, animals, asuras, men, devas, sravakas, pratyeka-buddhas, bodhisattvas, and buddhas) into ten divisions and each division has ten qualities, making a total of one thousand qualities. These qualities are further multiplied by three (past, present, and future), making a total of three thousand qualities. 

The main Tiantai meditation treatises are :

Zhiyi's Concise Śamatha-vipaśyanā (小止観), 

Mahā-śamatha-vipaśyanā (摩訶止観), 

Six Subtle Dharma Gates (六妙法門) 

The attainment of Awakening is correctly based upon śamatha and vipaśyanā. Śamatha (first four jhanas) is the first step to untie all bonds and vipaśyanā is essential to root out delusion through correct absorption using Perception, Memory, Cognition, Consciousness and develops Wisdom.

                                  六妙法門

                                   THE SIX DHARMA GATES

It is important to understand these six Dharma Gates and their relation to the Chan processes:

1. Watching of the breath, called here "Counting the Breath."

2. "Following with Tranquility," the development of the Becoming of Consciousness.

3. "Stabilizing" the Becoming of Consciousness. This is the stilling of the mind.

These three are identical to the normal Contemplative approach where the Becoming of Consciousness is established through breathing in the background and the presence of non-particlarity in the sensations and establishment of Defensive Qi.

4. The then prevailing absorption may use "Turning Back," which is the contemplation of the origin of mind itself.

5. Purification.

6. Contemplation.

These forms of śamatha-vipaśyanā are correlated with the meditative perspectives of emptiness and provisional existence, as the method of cultivating realization.

It is important then to discern the actual illusion inherent in these and this is effectively discerning through contemplation the Emptiness of Emptiness itself.

This final Contemplation begins, from the Chan point of view, with an anterior clear understanding of Vacuity. The Chan Dao Contemplation on Vacuity is recommended, but at the same time it requires a full contemplative approach to Emptiness, the provisional illusion of apparent existence and the middle path of a balance between the Two Truths.

To be complete it must include the full set of THE PO-REXIN CONTEMPLATIONS         

The Life Force

Vacuity (not emptiness)

Unity (Oneness)

Impermanence

Clear Comprehension

The Chan approach with Contemplation of the Emptiness of Emptiness is indicated as the final Contemplation Device. It is also clear that the Buddha's Supra Mundane Contemplations must be understood.

                      THE CONFESSION BY INTROSPECTION UPON THOUGHTS

                                             PERFECT AND IMMEDIATE ZHI GUAN 

                            REACHING INTO THE SUPRA-MUNDANE

                                           法商宗

5. The Fashang zong (Fa-siang or Ch'u-en Model (Dharmalaksana). 

The Meditation:

The base of the Contemplation is the non-existence of phenomena and the presence of the Mind/No-Mind.

The foundation works are the Sandhi-nirmocana Sutra, Abhidharma Sutra, Yogacaryabhumi Sastra, and the Vijnaptimatrasiddhi Sastra. It maintains that the three planes of existence are merely the manifestation of the conscious mind and that all phenomena are the reflection of the unconscious mind.

This school aims at studying the Buddha Nature in relation to the phenomenal expression of the cosmic existence.

It was advocated by Maitreya and succeeded by Asanga, Vasubandhu, Dharmaplala Silabhadre in India. Shuan-chuang studied this school from Silabhadre at Nalanda Monastery. On his return to China, he translated many sutras and sastras in the Ch'e-en Temple built by the T'ang Emperor. Shuan-chuang was established this school in China. Wuei-chi, Hui-chau, and Chih-chou succeeded him. 

This begins with the Chan Dao Contemplation on Vacuity, but at the same time it requires a full understanding of the Two Truths which demonstrates that all is within the mind, which itself is illusion.

Contemplating the unreality of self and all phenomena must begin, if it is to be correctly performed, by the Contemplation of Vacuity through Reflection and the attainment of the Cognitive experience of Vacuity.

This is insufficient to expose completely the mind/no-mind, which is built by the sense door information. The mind then must be discerned as a total experience of which is empty of separate existence, not the product of individual apparently real phenomena.

If this is to be attained, then the correct and completed contemplation is that of "Emptiness," named in Chan as the Emptiness of Emptiness.

                                                  三论宗

6. The San-lun zong (Three Shastra model).

The Meditation:

Contemplating and attaining the Unity of the Two Truths.

Based its tenets on the Madhyamika Shastra, Dvadasanikaya Shastra by Nagarjuna and the Sata Shastra by Aryadeva. These three Shastras were translated by Kurnarajiva (5th century). It teaches one to dispose of the Eight Misleading Ideas (birth, death, end, permanence, identity, difference, coming, and going) and establish correct thinking. One will NOT discover the truth between the relative sense and the absolute sense, for the truth lies in understanding the union of them as the Two Truths.

First this requires a profound understanding of the two truths that goes beyond cognitive intellect. Then, what is required is the generation of the reflection (vitakka) that brings the clear cognitive experience of the Two Truths as one (vicara accompanied by Joy). This is the union provided by the revitalization of Rexin through the THE REXIN ENERGY CONTEMPLATIONS

Awe of the Environment

Rapture of the Tribe

Bliss of Offspring

Wellbeing of Observing

However, this is insufficient to approach the door to Awakening. The Unity must be fully experienced as simply Pure Sensing. This mans that the meditator, having established the base of Unity, must experience the Essence of Unity, so the Contemplation of the Sensory Awareness of Sensory awareness is required.

                                   阿毗達摩宗

7. The Apidamo zong (Kosa or Abhidharma Model)

The Meditation:

A student of this school learns the way of liberating oneself from the passions and attains subsequent annihilation of suffering. This is essentially a Theravada model, which does not form a part of Chan Studies.

The foundation text is the Abhidharma-kosa-shastra by Vasubandhu. The Shastra was translated and introduced to China from India by Shuan-chuang. His disciples Yu-kuang and Fa-pau who wrote these and other commentaries on the Shastra propagated this school. The Shastra classifies all phenomena of the cosmos under seventy-five categories. It was popular in China during the T'ang Dynasty only and its teachings have as their base the Four Noble Truths, viz, 1. Suffering. 2. Cause of suffering. 3. Cessation of Suffering. 4. The Noble Eightfold Path. 

    The following Zong is not part of the traditional teachings of Chan Si Lun.

Students of this tradition, however, are advised and given both teachings and the contemplations when no satisfactory teacher is available to them.

                                   证严宗

8. The Zhenyan zong (Chen-yen: Esoteric or Mantra model)

The Meditation:

Awakening consists of visualizations which have as their objective the union of the Feminine Principle (shen) and the Masculine Principle (hun).

Based on the Vairocana Sutra, the Diamond Apex Sutra and the Susiddhi Sutra. This model was introduced to China during the T'ang Dynasty by Subhakarasirnha, Vajramati and Amogha.

The fundamental concepts are the six elements (earth, water, fire, air, space, and cognition) and four magic circles (pagoda, jewel, lotus and sword) which symbolise the power of the Buddhas and the Bodhisattvas. 

One is to attain self-realisation by the three mystic things of body (its posture and signs), mouth (its voice), and mind (meditation). 

(The mystic body is associated with earth, water and fire; the words from the mouth with wind and space; the mind with cognition). It maintains that there are two aspects of the cosmos: the phenomenal or material and the absolute or spiritual. After the T'ang Dynasty, it was debased in China proper. It passed to Tibet and is known as the Tibetan Esoteric School. It also passed to Japan as the Shingon School. 

       THE CHAN PRESENTATION OF THE ZHENYAN MODEL

                                         律宗

9. The Lu zong  (Discipline or Vinaya model).

Based on the monastic rules laid down by the Buddha. The rules have five divisions. Theravada and Mahayana have separate sets of monastic rules. 

These rules are the basic moral code of the Buddha found necessary during his ministry.

Tao-shuan promoted the Four-division Vinaya and founded this school in the T'ang Dynasty. The essence of this school is to do good and cease to do evil. One must follow strictly the code of ethics so as to free oneself from the ocean of misery and prepare oneself for Buddhahood. After Master Ling-chi of Sung Dynasty and Master Yuan-chau of Yuan Dynasty. 

The Lu zong teachings are not taught at the Mahabodhi Sunyata Seminary.