Zhu Xi considered that “meditation” is not anything that has evolved from Confucius but passed to us through Bodhidharma. Despite such a thought, meditation is believed to be a very useful way of cultivation for learning about scholarship. Nonetheless, we cannot, from any related literatures on Bodhidharma before the middle of 11st century, have found any term as “meditation,” and it is why we have predicted that the term might not have been originated from Bodhidharma. Just as what the author has mentioned in this article, it is found in “Mo-Ho-Chi-Kuan” a term closer with connotation to the term “meditation” discussed in this work; however, there remains some space for further deliberation. Based on Guan-jian, “meditation” is the measure conducted for physical and spiritual cultivation so that one can have appreciated thoroughly the profound truth of heaven and earth, thus achieving the ways of practicing found in “Justice of Zhou Yi” to reach the realm realizing the truth of heaven and earth. Afterwards, none of the literatures from Confucianism, Taoism, and Buddhism of China have reckoned its as a specially important concept as to mention about it, so thatwe can see that there is only but a section in “Xu Tang Anthology – Yang-shan chapter” has conducted a somewhat intense contemplation on it. The author considers that it is two masters Cheng Yi, and Cheng Hao from Confucianism, and Chang Bo-ruei from Taoism had paid special attention to “meditation” at the second half of North Song Dynasty. Most of all, the former two masters had taken “meditation” as a major event of scholarship and cultivation, whereas such appreciation by Cheng Yi and Cheng Hao are found through academic legacy inherited from Lo Chung Su, and Li Yang Ping, which is then being succeeded by Zhu Xi who had helped to enrich it with theory and practice. When Zhu Xi was learning after Li Yang Ping back then, he was holding rather attitude of much hesitation with practice of “meditation.” However, it is likely that Zhu Xi began to seriously accumulate practice on it after the death of Yang Ping, and he had, at the same time, conducted some study on the concept of “meditation” of early Taoism during the South Song Dynasty, Zen, and most of all, “meditation” of Mo-Zau Ch’an and Da-hui Ch’an. As learned from the lectures he delivered to his followers, it seems that within decade after Li Yang Ping passed away Zhi Xi had already established his unique concept on “meditation.” If we merely observe from the “Analects of Zhu Xi,” he had, in the later 30 years of his career, almost involved every aspect to items of “meditation” regarding scholarship, and meaning and positioning of cultivation that one should take notice with various kinds of works he left to his followers, except in short of elaboration on substantive profile and action of “meditation.” In such a way, we are convinced that Zhi Xi did trust he is right with concept of “medication” at the later half of his life. Under such persuasion, he had supervised and guided his followers, hoping that he could have rectified the erroneous idea by the people with regard to “meditation.”
