The Pure Land Method - Jing tu Zong - Infinite Compassion

                                            INFINITE COMPASSION

                                             净土宗

                                          Jìng tǔ zong (Ching-t'u)

                                           (Pure-land or Sukhavati)

The Meditation:

Contemplation consists of setting the mind solely on the constant repetition of Amitabha in order to attain Awakening.

The model is based on the Sukhavati Vyuha Sutra, the Great Sukhavati Vyuha Sutra, the Small Sukhavati Vyuha Sutra (the Amitabha Sutra). It was established by Hui-yuan (慧遠) in 402 CE. of the Chin Dynasty (4th century). He set up the Lotus Society at Chiang-si Province. The method employed is particularly appopriate for those whose temperament enables them to live and dwell with Infinite Compassion. The only merit attained is that of dwelling within True Buddha Dharma. 

This Contemplation evolved also as a integral part of many Chan models and is to be found in our presentation of Obaku Zen. What must be understood clearly is  that merely chanting any phrase has little utility or significance except to bring an identity calmness. The true Contemplation is much more profound than that taught by modern teachers. What must be taught is the greater profundity of the Contemplation upon the True Function of Function itself.

Obaku Zen, the Japanese pronunciation of "Huang-po", arose in China from Huang-po'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 significant 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.

Obaku students can refer to the Rinzai sction in order to better understand Gong-an and Mondo practice. Here we are interested in making sure that the chanting is understood so as to be effective and not become just the throwing of Cognitive Conceptualizations in the air.

What we are interested in here is not the Rinzai pactices, but the 净土, jìng tǔ practice and contemplation in order to help those Pure Land students trapped in the net of ideas which have distorted the original ideas and led all, with foolish masters, into a terrible tangle.

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.

             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 Conmpassion that 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 Consciosness 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 develop 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 conceptuañization 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 ccognitive 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 DEVELOPMENT 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, making 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 simbolic 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 clearly at the operation of your own attitudes and see if they reflect 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 someone 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 PRIMITIVE 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 an 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 necessary condition.

Eventually with calm and patience and without expectation you will pass through.

     It is essential, however, to remember that identity must be vanquished. 

Pure Land Practices are found not only in China, but also in Japan, Korea, Taiwan, Vietnam, and Tibet. Other practices, including both Chan and Tiantai, have Pure Land components.

What we must remember here is that Pure Land practice has its roots in the Buddhist ideal of the bodhisattva and that is the theme that is carried into these models.

What we term Awakening is described as the Pure Land.

In legend and popular belief, which really must be taken only as representational of purity, harmony and balance of the mind, it is a land of  beauty inhabited by many gods, men, flowers, fruits, and adorned with wish-granting trees where rare birds come to rest.

Upon entry into the Pure Land, with Awakening, the practitioner is then instructed by Amitābha Buddha and numerous bodhisattvas until full and complete enlightenment is reached. This person can choose to return to life as a bodhisattva to any of the six realms of samsaric existence in order to help all sentient beings, or to stay the whole duration, reach Buddhahood, and subsequently deliver beings to the shore of liberation. 

We will make no comment with regard to this theme, which is not a part of Chan thought.

The repeating of the chant of Amitabha may be done with or without Mantra Beads, but tradition suggests that those who diligently practice commit themselves to a minimum of 50,000 repetitions a day and can generate up to more than 500,000, which are normally counted with diligence.

                    THE DUAL PATH OF EMPTINESS AND EXISTENCE

According to tradition, the second patriarch of the Pure Land school, Shandao, used what is termed the "dual path of of emptiness and existence." In this practice, the name of Amitābha Buddha is recited slowly, and the mind is emptied out after each repetition. When interferences arise, the phrase is repeated again to still the mind so that it remains peacefully, experiencing the cognitive Experience of Emptiness.

This is equivalent to our Chan practice of the five Paramitas, but is less effective and complete, although a great deal easier to attain.