The Pure Land Method - Jing tu Zong - Visualization of the Pure Land

VISUALIZATION OF THE PURE LAND

净土宗

Jìng tǔ zong (Ching-t'u)

(Pure-land or Sukhavati)

VISUALIZATION OF AMITABHA, BODHISATTVAS AND THE PURE LAND.

In the Amitāyurdhyāna Sūtra ("Amitābha Meditation Sūtra"), this practice is found. Here, Buddha describes to Queen Vaidehi the practices of thirteen progressive visualization methods, corresponding to the attainment of various levels of rebirth in the Pure Land. Each progressive step adds more components to the visualization of Sukhāvatī, in which the final contemplation includes Amitābha Buddha and his attendant bodhisattvas.

Contemplation of the setting sun

Contemplation of an expanse of water

Contemplation of the ground in the Pure Land

Contemplation of trees in the Pure Land

Contemplation of ponds in the Pure Land

Contemplation of various objects in the Pure Land

Contemplation of the lotus-throne of the Buddha

Contemplation of the image of Amitabha Buddha

Contemplation of Amitabha Buddha himself, 阿弥陀佛, Ēmítuó Fó

Contemplation of Avalokiteshvara, 觀音, Guānyīn

Contemplation of Mahasthamaprapta, 大勢至, Dàshìzhì

Contemplation of the aspirants to the Pure Land

Contemplation of Amitabha and the two bodhisattvas

The text begins with a Ajatasatru, a prince who was enticed by the villain Devadatta to murder his father, King Bimbisara, in order to ascend the throne. Ajatasatru kills his father, and nearly kills his mother, Queen Vaidehi, but after advice from his other ministers, he relented and threw his mother in prison.

Lamenting her fate, Queen Vaidehi prays to the Buddha, who appears to her.

Vaidehi expresses her wish to be born in Amitābha Buddha's Pure Land. Shakyamuni smiles, emitting light from his mouth (that means that he spoke with a clear light), and goes on to tell Vaidehi how to be reborn in the Pure Land. The Buddha tells her that although she is in prison, she could still obtain liberation through the practices of Amitābha Buddha.

By deeply contemplating various aspects of the Pure Land and attempting to visualize them in detail, the aspirant draws closer to the Pure Land, which has various levels of attainment.

The key is here is, of course, "deep contemplation at each level".

This then is not simply a trite visualization, for all that a cognitive mind realization will accomplish is the vision of sitting in a false world of your mind. That we must avoid.

Let us examine the second set of seven stages first to see how that will help us understand what is required in the opening group.

Contemplation of Amitabha Buddha himself

Contemplation of the Experience of Infinite Compassion

Contemplation of Amitabha Buddha himself is not the contemplation of a reified figure, but the Contemplation of the Experience of Infinite Compassion. At this point one has gone beyond the Cognitive Experience and is experiencing the Energy of the Life Force program. This is acomplished by dwelling within the Becoming of Consciousness which with patience gives access to the subliminal and natural experience of Infinite Compassion.

This experience may with discernment be captured within cognition in adulterated form, but the important signature is the change in everyday behaviour which reflects the presence of Infinite Compassion within Attitude and Action.

You will note that the text says that one should then Contemplate profoundly Avalokiteshvara, 觀音, Guānyīn.

That naturally is not what one does at all.

Buddha explains the importance of performing certain meritorious acts in order to be reborn in the Pure Land and describes thirteen "contemplations," or mental visualization exercises, that are to be followed in order.

Contemplation of Avalokiteshvara, 觀音, Guānyīn

Contemplation of the Natural Force of the Feminine Principle, Yuan Shen

One concentrates upon the natural force of the Feminine Principle which is converting the Shen Feminine Principle programs into external expression, Hun, the Masculine Principle.

Another name for Avalokiteshvara is Lokeshvara-raja, which means "Ruler over the world," interpreted in Chinese as 世自在王 Shì zìzài wáng, which means the "world unrestrained ruler." Really, however, this is now better understood to coincide with the original Indian idea of avalokita, which means "he who has received the cries," that is to say, the cries of the worlds suffering. In other words, 觀音, Guānyīn.

This means that there must be at this point a deep contemplation of Suffering that is Universal. Clearly this is the only way that the natural system can define that which must be remedied. Tnis in terms of Chan Dao is the revitalization of Yuan shen.

Contemplation of Mahasthamaprapta, 大勢至, Dàshìzhì

Contemplation of the "Arrival of the great strength"

When this is stable and well internalized, and that is not at all easy, one passes to the next task, which is that of a profound Contemplation of Mahasthamaprapta.

Mahāsthāmaprāpta, 大勢至, Dàshìzhì, means "Arrival of the great strength."

This refers to the manner in which the natural and correct Attitudes, Intentions, Readinesses to Respond and Actions gradually reduce the Identity-laden stains within Cognition and Memory.

Contemplation then is actually upon the power of changes which can eliminate Identity domination. In terms of Chan Dao, this is the Revitalization of Rexin (Zeal).

Next we arrive at the important part which may seem mundane, but is not so.

Contemplation of the aspirants to the Pure Land

Contemplation of the Bodhisattva State of Adepts

At this point it will be seen that, while the groundwork has been prepared, the gate of Awakening is there but as yet not opened.

Why is it not opened?

It is because it is not yet clear that the adept is really prepared to make the final plunge into the Contemplation which gives the key to the final gate.

This Contemplation is not really an introspection into one's own readiness however, but a profound Contemplation upon the qualities necessary for any adept to pass this last challenging Contemplation which provides the key.

The question then is, "What are these qualities?"

They are the Bodhisattva qualities, each will see these potentials according to their own natural limits. The idea is to contemplate these attributes and absorb them upon oneself, not to make any evaluation or comparison with the mental image of oneself, which is flawed.

(1) They can live until they believe that their task is done

(2) They can enter and arise from limitless types of absorption concentrations

(3) They can live simply and find without Identity everything they need

(4) They know and can teach upto the limits of their capacity

(5) They have natural control over Sensitivity, Discrimination and Natural Intelligence

(6) They can manifest charcteristics which suit each situation with purity

(7) Their aspirations are pure and attainable

(8) They can enter various Pure Land fields

(9) A deep comprehension is unimpeded in their learning

(10) They understand profoundly the words and meanings of the Dharma.

Contemplation of Amitabha and the two bodhisattvas

Contemplation at Opening of the Gate

This is the openinng of the Gate to Awakening, in which the Uncarved Wood, together with the Yuan Shen and Rexin Energy, has been liberated and Cognition made ready.

The Contemplation consists in grasping all that has been experienced upon the path and in this contemplation penetrating the Emptiness of this Infinite Compassion. This then liberates the Natural Compassion from any Cognitive threads.

THE LOTUS THRONE CONTEMPLATION

The immediate Visualization preparation for this second set of Visualizations which begin with the Contemplation of Infinite Wisdom is the visualization of the Lotus-throne of the Buddha and the visual image of Amitabha, which acts as the main stimulus cue for Reflection.

The Contemplation consists of visualizing a bright light at the base of the spine which then enters and purifies the Hara, which is the Throne of Energy.

Visualizing the throne, one contemplates the full opening of the petals which have been developed previously. With awareness focused within to this energy flow, we sit in silent awareness connecting the energy of the whole body with Virtue.

Then, visualizing the image of Amitabha in the centre of the lotus throne, we prepare with profound Contemplation the energy required to receive the Contemplation of Infinite Compassion.

The second phase of Contemplations series included the last seven contemplations:

1. Contemplation of the lotus-throne of the Buddha
2. Contemplation of the image of Amitabha Buddha
3. Contemplation of Amitabha Buddha himself
4. Contemplation of Avalokiteshvara
5. Contemplation of Mahasthamaprapta
6. Contemplation of the aspirants to the Pure Land
7. Contemplation of Amitabha and the two bodhisattvas

THE FIRST SIX VISUALIZATIONS FOR ATTAINMENT OF THE PURE LAND

But prior to this there ae six visualizations to be made accompanied by profound Contemplation. These are performed in order to attain the full understanding of that Lotus Throne of Buddha.

Contemplation of the setting sun

Contemplation of an expanse of water

Contemplation of the ground in the Pure Land

Contemplation of trees in the Pure Land

Contemplation of ponds in the Pure Land

Contemplation of various objects in the Pure Land

OM MANI PADME HUNG, 嗡嘛呢叭咩吽

The first known description of the mantra appears in the Karandavyuha Sutra 佛說大乘莊嚴寶王經: In this sutra, Shakyamuni Buddha states, "This is the most beneficial mantra. Even I made this aspiration to all the million Buddhas and subsequently received this teaching from Buddha Amitabha."

THE FIRST SERIES OF THREE CONTEMPLATIONS

Contemplation of the setting sun

Contemplation of an expanse of water

Contemplation of the ground in the Pure Land

嗡

Contemplation (Reflection) upon the Setting Sun

Aum, pronounced Om, is called a seed of realization, and it is composed of the three transcendental letters a-u-m. By its chanting by the mind, in conjunction with the Buddha's in-and-out breathing concentration, it becomes a method of entering the Becoming of Consciousness. As such, it may be represented as the setting sun, in which the illusions of the world disappear.

While there are many ideas with respect to the full mantra meaning, here we have taken the most useful interpretation which leads to the preparation of the Lotus Throne. So, Om becomes one petal of the Throne.

The Sutra of the Contemplation of Amitabha:

Buddha, it is said, declared:

You and all human beings should concentrate your minds "one-pointedly" on the sole thought of the West. What does "thought" mean?

It means that all human beings are not born blind and all who have eyes can see the setting sun. You should give rise to a thought of it. Sit erect with your face towards the west and point your mind to where the sun usually sets like a hanging red drum.

After you have succeeded in visualizing it, it should be clearly visible whether eyes are open or shut. This is Visualization of the Setting Sun and is called the First Insight.

This is effectively a Kasina Meditation.

嘛

Contemplation (Virtue and Stillness of Mind) of the Expanse of Water

Within the Dharma and Dao, an expanse of water symbolises Virtue, with Clarity and Stillness of the mind. This becomes the second device for Contemplation. This stillness of mind is the State of the Becoming of Consciousness from which Absorption, Concentration and Contemplation is launched.

For the remaining Contemplations we can refer to the Sutra in Praise of the Pure Land, in which Buddha explains with praises the nature of the Pure Land.

While the Sutra is certainly not an original Sutra of Buddha, it assumes that value for the Pure Land Model.

The Sutra of the Contemplation of Amitabha:

Buddha, it is said, declared:

Next visualize pure and limpid water, which should be seen clear and absolutely still. After capturing water, visualize it as ice, which should be clear and transparent. Then visualize the ground as crystal which is transparent and below it supporting flagstaffs made of diamonds and seven other gems.

This is the second petal of the Throne.

呢

Contemplation of the Ground in the Pure Land

This Contemplation Dwells within the Bliss of the Becoming of Consciousness

"Again, Shariputra, the ground throughout that pure Buddha-land of Utmost Bliss is of true gold. It is soft to the touch and refreshing, shining boundlessly and adorned with rare jewels. Shariputra, that Buddha-land is full of such glorious adornments of supreme qualities, which are most pleasing to the mind. For this reason, that land is called 'Utmost Bliss.'" This is the Bliss or joy of Vicara.

This is the Third petal of the Lotus Throne.

THE NEXT THREE CONTEMPLATIONS OF THE SERIES

Contemplation of trees in the Pure Land

Contemplation of ponds in the Pure Land

Contemplation of various objects in the Pure Land

叭

Contemplation of Trees in the Pure Land

Compassion

In this Contemplation, one dwells profoundly within the Dharma-wish that no sentient creatures should Suffer. The Sutra of Praise of Pure Land declares:

"Why, Shariputra, is that land called 'Utmost Bliss'?

"Shariputra, beings in that land suffer no afflictions and pain but experience only pure immeasurable joy and happiness.

"For this reason, that land is called 'Utmost Bliss.'

"Again, Shariputra, in the pure Buddha-land of Utmost Bliss there are seven rows of jeweled balustrades, seven rows of jeweled tala-trees, and sevenfold jeweled nets, which surround everywhere and are completely decorated with four jewels, namely, gold, silver, beryl and crystal.

"Shariputra, that Buddha-land is full of such glorious adornments of supreme qualities, which are most pleasing to the mind. For this reason, that land is called 'Utmost Bliss.'

Contemplation consists in Contemplating the perfect State in which there is no Suffering, with the object of experiencing that state. If it is difficult, then one should first use the Vitakka Reflection.

This is the Fourth petal of the Lotus Throne.

咩

Contemplation of Ponds in the Pure Land

Benevolent Affect (Goodness)

In this Contemplation one dwells profoundly within the Dharma-wish that sentient beings should be with Well Being. The Sutra declares:

"Again, Shariputra, in the pure Buddha-land of Utmost Bliss.

"Here and there are many seven-jeweled ponds filled with water of eight excellent qualities, namely, (1) pure, (2) cool, (3) sweet-tasting, (4) soft, (5) moistening, (6) comforting, (7) quenching thirst, hunger and many other needs, and (8) nourishing the senses, increasing the activities of the four elements and producing superior goodness.

"Sentient beings with a large stock of merits always enjoy using such water. The bottom of these ponds is lined with gold sand, and from the four sides of each pond rise stairs made of the four jewels, most pleasing to the mind."

With this Contemplation one dwells within the State of Universal Benevolent Affect.

This is the fifth petal of the Lotus Throne.

吽

Contemplation of Various Objects in the Pure Land

Gladness

Heavenly Blossoms

"Again, Shariputra, in that pure Buddha-land of Utmost Bliss, six times during the day and night, various heavenly blossoms of rare beauty continuously rain down from the sky. They are brilliant and refreshing, soft and variegated, pleasing to the mind and the senses. They do not rouse greedy attachment, but increase countless inconceivable merits in sentient beings...

"Six times during the day and night, the beings in that land offer those blossoms to Amitayus in homage..."

Beautiful Birds

"Again, Shariputra, in that pure Buddha-land of Utmost Bliss there are always many rare species of beautiful birds of various colors, such as swans, geese, herons, storks, cranes, peacocks, parrots, kalavinkas and jivamjivakas.

"Six times during the day and night, those birds form a flock and sing with melodious and delicate tones, producing diverse sounds to proclaim numerous wonderful teachings, such as the [four] mindful acts, the [four] ways of stopping evils, the [four] miraculous powers, the [five] roots of goodness, the [five] powers, the [seven] factors of wisdom, and the [Eightfold] Noble Path.

"Having heard their singing, the sentient beings in that land gain innumerable merits through mindfulness of the Buddha, Dharma, and Sangha, and their bodies long retain the perfume of virtue..."

Soft Breezes

"Again, Shariputra, in that pure Buddha-land of Utmost Bliss soft breezes always blow. When they waft through the jeweled trees and jeweled nets, wonderful sounds are produced. As if a hundred thousand kotis of celestial musical instruments were playing together to produce exquisite sounds, when soft breezes which constantly arise in that land waft through the jeweled trees and jeweled nets, they produce various excellent sounds, which proclaim many teachings of the Dharma.

"Having heard those sounds, sentient beings in that land give rise to numerous meritorious acts, such as mindfulness of the Buddha, Dharma, and Sangha..."

This is the sixth petal of the Lotus Throne.