Chih-kuan (Buddhism)

Chih-kuan is a practice of the t'ien-t'ai or tendai branch of Buddhism based on the conditioned nature and emptiness of phenomena which are all manifestations of tathata (suchness). It expresses the three truths: (i) that the dharmas – in the sense of manifest phenomena and objects of thought, the factors of existence - are dependent, have no independent reality, and thus are empty – sunyata; (ii) however, in that the dharmas can be perceived by the senses, they have an apparent existence, although this is temporary and limited; (iii) therefore there is an overarching "middle" true state of phenomena, neither only empty nor only existent, a state appertaining only to phenomena, "suchness" – tathata – such that phenomena and the absolute are one. The two components of the practice are: chih (concentration) leading to recognition of the first truth; kuan (insight, contemplation) leading to recognition of the second and third truths.

The system seeks to unite all branches of Buddhism, not seeing them as competing but as complementing each other depending on the individual following the path and the circumstances in which it is being followed. For example, a talented student may be enlightened in one, sudden realization whereas another may reach enlightenment more slowly through progressive study of more simple to more complex doctrine. A total of eight doctrines are established referring to four methods and four teachings all deriving from the Buddha's teaching at five different periods: (i) the method of the Buddhavatamsaka sutra (that the universe is the expression of the Absolute) which brings sudden enlightenment; (ii) the method of the prajnaparamita sutra, the four noble truths, the noble eightfold way and the causally continuous doctrine of being – pratitya samutpada – which gradually leads to enlightenment; (iii) the secret method of communicating to one individual without others being aware of that person's presence or of what he was being told; (iv) the indeterminate method, where the teaching is passed simultaneously to a number of individuals, each of whom understands it in his or her own way depending on his spiritual progress; (v) Hinayana teachings for hearers or disciples – sravaka – who will become arhats and for "solitary realizers" – pratyekabuddhas; (vi) general teaching common to Hinayana and Mahayana paths, suitable for disciples and solitary realizers but also for bodhisattvas at the lower level; (vii) special teaching for bodhisattvas; (viii) "middle way" teaching, complete or "round" teaching of the overarching "middle" true state of phenomena, neither only empty nor only existent.

Over and above these, the "lotus sutra" – saddharmapundarika sutra – is said to be the most round and complete teaching, which is why this school of Buddhism is sometimes referred to as the "lotus school". This is the teaching of Buddha that the three vehicles for enlightenment – trikaya – are really one "buddha vehicle" and which emphasizes faith – sraddha – which can accept the help of buddhas and bodhisattvas. Buddha is seen as the manifestation of dharmakaya (absolute-body awareness) in which every being in fact participates. Awakening to this fact leads to becoming a buddha – bussho.