During Sui and Tang Dynasties, the Tian-tai, Hua-yen, Zen, and Pure-land Schools appeared one after anther, fully signaling the independent development of Chinese Buddhism. A significant number of commentaries to the sutras and other preaching works started to turn out. In the mid-Tang Dynasty, the Zen School evolved from Damo’s doctrine of “realizing the ultimate truth through verbal teachings” into Hui-neng’s instantaneous emancipation, and thus brought the Buddha Dharma from a remote high-flown spot to the earthly reality. After the middle of the Tang Dynasty, the Zen and the Pure-land Schools became the most popular, followed by Tien-tai and Hua-yen. All the four schools had something to do the learning of meditation. After the An-Shi Rebellion and the Hui-chang Persecution of Buddhists, all the schools which relied on the financial support of temples and monasteries were greatly affected, and an enormous amount of scriptures and other religious implements were lost. The situation worsened because of social disintegration and chaos during the late Tang Dynasty and the Five Dynasties. Therefore, very few eminent monastic leaders of any school appeared in north China. In the south, however, because Qian-liu, founder of the Wu-yue Kingdom, made great efforts to protect the territory and the people, clerics all over China came to seek shelter and establish temples to propagate the Dharma. As a result, the faltering religion left after the Hui-chang Persecution had a chance to take roots and develop in the Wu-yue region (modern Zhejiang, Jiangsu, and northeast part of Fujian). Among the various schools the Zen School was most popular, followed by the Pure-land and the Tian-tai Schools. And the three were closely related. Tian-tai was native to the Wu-yue region, so it is the focus of discussion in this paper.