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249

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A Structural Comparison of Ganhwa Seon and Tiantai Doctrine

Bark, Mun-Gi(Ven. Jong-Ho)

The structure of Tiantai is different from that of Seon, and particularly

Patriarchal Seon. The Tiantai School analyzes all Buddhist doctrines and practices

and systemizes their logical structure in order to explain the direct experience of

completeness and immediacy. On the other hand, Seon does not focus on all those

but only emphasizes directly entering into true reality. In other words, the

emphasis of Seon is direct experience rather than the understanding of reality.

Seon masters think that understanding through intellectual discrimination cannot

reveal ultimate reality, and so they admonish practitioners to abandon knowledge

attained by the intellectual understanding of scripture and doctrine and to

experience reality directly and physically.

In Ganhwa Seon, a hwadu is a device practitioners use to grasp and awaken to

true reality. Ganhwa Seon aims to comprehend all things by penetrating a single

hwadu. A hwadu can be called a concentration of mind, the whole of mind, or true

reality. When a practitioner cannot reach a state of awakening by other means, a

hwadu is instrumental in reaching said awakening. Nevertheless, a hwadu is a

true reality. For instance, all beings exist in true reality which is the true reality

of the Middle Way, and we can not escape this principle.

The realm of hwadu can be said to be the world prior to conceptual thinking,

but it pervades the as many dharma realms throughout the universe as there are

grains of sand in the Ganges river. It is also the original mind, the original nature,

the one thought, the one word, and the one mind which encompasses all

distinctions, such as great and small, long and short, circumference and circle,

blue, yellow, red, and white, etc. It seems to be both the beginning and the whole,

250 62

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and it seems to be one but cannot be said to be only one. In addition, it is crystal

clear both inside and outside and yet seems to be empty. Thus, one thought and

one word are true reality and truthful dharma. This one thought and one phrase

is the hwadu in which eye, ear, nose, tongue, body, and mind are still. The

technique of investigating the hwadu in Ganhwa Seon means to not to

discriminate between the one mind, one word, etc. but to lump these all together

in the doubt mass (uidan) and then break through it is.

How can a phrase of the Tiantai School explain that which is difficult to

verbalize? Tiantai Buddhism explains the principle of the one thought in its

doctrines of the Three Thousand Worlds in One Thought and the Perfect

Harmony of the Threefold Truth. The former illustrates the structure of mind

and essentially means that one thought contains three thousand worlds. In other

words, one moment of thought equates to ten dharma worlds, ten aspects of

suchness and three realms.

It is well known that the doctrine of Three Thousand Worlds in One Thought

implies that one thought contains all ten dharma realms. Each of the ten dharma

realms comprises one hundred worlds that compose a thousand worlds by ten

aspects of suchness. And finally, the thousand worlds can be multiplied by the

three realms to become three thousand worlds. However, the concept that one

thought contains ten dharma realms does not mean that dharma nature originates

in such a way. When one thought arises then an infinite number of dharma

worlds also arise, but they do not interrupt or hinder each other. There may seem

to be many, but they actually do not exist and to be the one actually cannot be

said to be non-existence. In addition, it seems to be many but non-difference, and

is the one but not the sameness. Therefore, it is described as the many are one

and the one is many. It means that the ten dharma realms (), the ten

aspects of suchness, and the three realms encompass each other. Thus, the term

three thousand worlds does not mean it is a finite number, because all worlds

are contained in a particle of dust and are unlimited in number, that is,

eighty-four thousand, and it is all dharmas. One thought includes all things

perfectly unified with each other, thus revealing the true reality of all dharmas.

251

- 251 -

Moreover, the mind of one moment of thought can be explained using three

principles: all things are emptiness, all things are phenomenal, and all things are

in the middle. In other words, the mind in one thought is emptiness, empirical, and

the middle way. It means the threefold truth is not three, but three and the

structure of three is at the same time not three. It is neither united nor scattered.

It is oneness and sameness, and yet a different structure of oneness. Therefore,

the structure of a Ganhwa Seon hawdu is in accord with the Tiantai doctrine of

"three thousand worlds in one thought" in which all things are simultaneously the

truths o emptiness, phenomenal, and middle and where one moment of thought

perfectly unifies the threefold world.

In Ganhwa Seon, a hwadu is a realm beyond the expression of language and

letters. It is a means to create strong doubt in one's mind which precedes

conceptual thinking and classification which is unified, and then investigated to

determine what it is. When doubt is strengthened, the sensation of doubt ()

emerges. When a sensation of doubt is strong, we do not feel cold even though

submerged in ice water. We do not feel hot even though walking through fire. We

do not feel pain even though treading on thorns. This state is only concentrated

in a sensation of doubt, called the ball of doubt ().

In other words, one can look at the sky but not see it, or one can look at the

ground but not see it. Similarly, one can look at a mountain but not see it, or look

at the water but not see it. Other examples can be losing one's way when one is

going somewhere or being seated without being aware of it; or not seeing even

one person when in a crowd. The best method for practicing Ganhwa Seon is to

concentrate one's doubt into a single ball of doubt.

On the other hand, the major practices of Tiantai Buddhism are the ten objects

of or stages of meditation (), and meditation in ten vehicles or stages (

). The main point among those is the first stage, the realm of the aggregates

(skandhas), sense bases (yatana) and elements (dhtu) (), and the

contemplation of the ineffable realm (). The terms skandhas, yatana

and dhtu refer respectively to the five aggregates, the twelve sense bases and

the eighteen elements. These constitute the real world wherein it is possible to

252 62

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recognize the difference between subjectivity and objectivity. The contemplation

of the ineffable realm is meditation on that realm which transcends thoughts and

words.

There are several differences between the Ganhwa Seon and Tiantai doctrines.

Ganhwa emphasizes that a practitioner has to detach himself from all things and

only grasp one hwadu and concentrate on it, while Tiantai synthesizes all

Buddhist doctrines and practices. Nevertheless, some aspects of Tiantai Buddhism

are closely tied to Ganhwa Seon doctrines and practices. Ganhwa Seon

practitioners attempt to grasp a hwadu which transcends language and letters and

contemplate it without engaging in conceptualization. Similarly, in Tiantai

Buddhism, the concept that one thought contains three thousand worlds can not

truly be explained with language or letters. In addition, the method of practice

requires the contemplation of an ineffable realm, that is, non-conceptualization.

The big difference between the two schools is that Ganhwa Seon emphasizes that

the sensation of doubt evolves into a great mass of doubt while Tiantai makes no

mention of doubt. However, the objects of skandhas, yatana, and dhtu are

closely related to hwadu and understanding its content; in addition, the

contemplation of the ineffable realm is related to specific doctrinal aspects of

hwadu contemplation.

Key WordsGanhwa, Tiantai, Hwadu, Three Thousand Worlds in One Thought, The

contemplation of the ineffable realm.

: 2012 7 20, : 2012 8 16,

: 2012 8 22.