OBAKU ZEN
Non-form is to be separated from form even when associated with form.
No thought is not to think even when involved in thought.
Non-abiding is the original nature of man.
Huineng
黄檗宗
Obaku Zong
Obaku-shū
Obaku Zen, the Japanese pronunciation of "Huang-po", arose in China from Huangbo's teachings. It was established in 1661 by a small faction of masters from China, among them the founder of the Model in Japan, Yinyuan Longqi, 隱元隆琦 (1592-1673), and two other masters, Mokuan Shōtō, 木庵性瑫, known as Muyan (1611–1684), his leading disciple, and Sokuhi Nyoitsu, 即非如一 (1616-1671).
Their methods included Rinzai-like elements as a principal part of training, but a principal difference included the Ēmítuó (Amitabha) chanting of the Pure Land model, (净土, jìng tǔ) as a meditation practice and also less abrasive Tantric methods.
This was because in China during the Chan formative years there was little distinction between methods and as a result students and even masters studied with a focus on many different models of the Dharma.
When Obaku reached China, both Rinzai and Soto were in decline and it was therefore well received and much of its disciplines, much more rigid in form, was taught by the first thirteen generations of masters, all native Chinese, and was included within these two already established Zen groups to pull back adepts and public who were defecting.
The actual chanting consisted of the constant repetition of "Ēmítuó Fó", 阿弥陀佛 (Amitabha Buddha), also understood as Compassionate Wisdom, or "Ēmítuó rúlái", 阿弥陀如来, (Buddha of Infinite Light), where Buddha is understood to represent Ultimate wisdom and the Infinite Light that of natural Compassion.
Obaku students can refer to the Rinzai sction in order to better understand Gong-an and Mondo practice. Here we are interested im making sure that the chanting is understood so as to be effective and not become just the throwing of Cognitive Conceptualizations in the air.
Ēmítuó Fó, 阿弥陀佛, or Ēmítuó rúlái, 阿弥陀如来, Chanting
THE DEVELOPMENT OF THE COGNITIVE EXPERIENCE OF COMPASSION
Chanting these words may provide some form of personal Identity comfort, but it is a useless exercise, in terms of Buddha Dharma, unless one understands exactly what "Compassionate Wisdom" or "Infinite light Wisdom" are and is able to generate these experiences beyond the mundane Cognitive conceptualization which is prevalent within society, culture and religions today.
Actually the chant is preceeded by the character expression, 孚在下, fú-zàixià, which means "I trust myself to".
It is clear then that not only is it required to understand this wisdom, but to be able to trust one self to the Compassion which it entails. This means a complete and absolute trust, not a wishy-washy word declaration of intent.
The first task then is to develop and encounter the Compassion which is natural within the human creature and distance oneself from the cognitive Compassion which is conditioned by society and religion. This entails developing the last conceptualization of the cognitive experience of Compassion.
This starts with the meditative form known as REFLECTION.
There are a few people who are able to sit in a correct access meditation within the Becoming of Consciousness and with clear pre-preparation, cognitively bring into consciousness during the Vicara stage a complete experience of Compassion.
This experience is devoid of all words, phrases and concepts and the experience stands alone and must be held without force and dwelt within.
Beware, because the human mind with Identity present is very clever and can fake this experience quite easily. It is therefore generally better to deveop this cognitive experience during a Vitakka stage, that is, by forming with reflection a word-picture of Compassion.
This word picture must be with the fewest words possible, without adjectives, adverbs or other support. This is effectively the last and most efficient word conceptualization of Compassion that is possible. Identity in this compilation must be reduced to dust.
Once established, one must dwell within the meditation with this reflection until the cognitive experience arises. As this arises quite naturally, it will be accompanied by a subtle joy.
Although this cognitive Experience may have arisen, it is of no utility unles there is another component developed before one begins the Ēmítuó Fó, 阿弥陀佛, or Ēmítuó rúlái, 阿弥陀如来, Chanting. It is the arousal of a complete and total trust in that infinite light of Natural Compassion.
THE DEVELOPMNT OF TRUST
When we speak of this trust, it is a trust without any condition whatsoever and this, my friends, is very difficult.
There can be no half measures, you must trust your life completely to the other-directed compasion and while any vestige of Identity exists within the meditation this trust is impossible.
1. Don't just regurgitate the idea that you are developing trust. Make a clear declaration frequently in a normal voice, as well as to yourself, "I trust completely in Infinite Compassion." Communicating these intentions to all and sundry makes an Identity denial more difficult. You must make this statement to others without reserve and without either a social shame or awkwardness. Either of these signals that your affirmation is not really sincere.
2. Make your actions clearly reflect your declaration and develop clear intentions with respect to trust all situations in which compassion is possible. This compassion is, of course, "giving," but the giving of things is only symbolic and tainted. With every gift and without gifts you must give "yourself and your energy" without holding anything back. Thus your trust in compassion includes your trust in this capacity to give yourself.
3. Be constantly vigilant for every opportunity, no matter how small it might be, to genearate the expression of this Trust.
4. Look clearaly at the operation of your own attiutudes and see if that attitude reflects absolute Trust or not, for you must project an attitude in everything that you do that shows others the Trust that you have in Infinite Compassion. This is not easy, for the Identity is often embarassed to be showing a trust in Compassion... Expose this Identity as a fraud.
5. You must live within the present with trust in compasion. This means you must be continually conscious of when there is an absence of this trust and how often that trust is actually manifested. This trust is not just reserved for the important events... When someones asks you to pass them a cup... that is the moment to give the cup with complete trust in the compassion with which you give.
6. Don't fall into the trap of Identity self-persuasion that you are doing it all correctly. Changes are not rapid, so do not deceive yourself. You must use every opportunity to show to others and to yourself that your words, attitudes, intentions and actions actually match.
PASSING INTO THE SUBLIMINAL PRIMATIVE EXPERIENCE OF COMPASSION
This primitive experience of Compassion is Empty. In the first place, there will be no consciousness of its presence and in the second place the experiences that form a part of the natural compassion are directed at running the program of survival in which Compassion that is other-directed is essential.
When this compassion is transformed into expression by the Masculine Principle and becomes available for Cognition then you will see gradual changes in your comportment that will be the only signal that you have that the Infinite Compassion is developing.
Don't try to cognitively capture that unobservable Compasion in which you have trust... Only Identity will be present and willing to give you any signal that your stained heart demands.
When you now, sitting in Contemplation while chanting continually Fú-zàixià Ēmítuó Fó, 孚在下 阿弥陀佛 or Fú-zàixià Ēmítuó rúlái,
孚在下 阿弥陀如来, then you will be at the door of Emptiness, which although it is not the Awakening itself, is a neccesary condition.
Eventually with calm and patience and without expectation you will pass through.
It is essential, however, to remember that identity must be vanquished and the great tool for this is understanding the Gong-an and Mondo process and developing the answers, particularly those directed at Identity revelation and elimination, and by the elimination of Identity Dissonance with the appropriate meditation.