The Teacher and His Mission     Unit MI 102

                                          Direct Path Meditations                                                                                     

                                            Lesson 11

You now have some idea of at least two of the main meditation systems in Buddhism, but before we proceed, there is something that it is important that you should understand. It has been mentioned before that there are three ways of entering the path: to find one’s way, to end suffering and to find that elusive illumination.

Of those three, it is perhaps the third that is most tragic, for those who enter with the idea of becoming ‘illuminated’ and cannot let it go are doomed to wander in this world of Samsara with an impossible quest in their mind. At least those who are satisfied with less than the truth and really are in love with the world to such a degree that they cannot leave it will be able, through Buddha Dharma, find a life of peace and encounter less suffering in their lives. This is no small benefit, but it is far from what is available if one really enters to find the truth.

But learning the truth is not altogether agreeable. In the street one hears the phrase “the human animal is the most destructive of all creatures”.  But those that repeat that phrase do so with a trite complacence, not realizing that they too are one of those destructive creatures.

Truthfully look at yourself.  Why are you taking this course? Why are you  interested in Buddhism or meditation? The world is dying and the human creature is the assassin. If you are not part of the solution you are the problem. Kennedy was right. Are you part of the solution? Why do you listen to the lessons of the masters? Why are you interested in meditation? Do you have selfish reasons? Then you are the problem.

Think about that as you delve into next lesson. Think about what a Bodhisattva really is. Think about the subtle and natural reasons for becoming a Bodhisattva.

If you believe that the Bodhisattva is feeling sorry for the suffering of everyone, that is an error. If you believe that he is simply distributing the Dharma Truth, that is an error. There are indeed as many armchair Bodhisattvas as there are armchair Buddhists, but the true Bodhisattva is a warrior, ready to meet and beat Mara wherever he is found. If he sits in a monastery, he is not facing Mara. If he is just a Karavika, a bird with the beautiful voice of the Dharma, he is not facing Mara. If he flies with resplendent robes from stupa to stupa with the beautiful Dharma on his lips but egoism in his heart, he is not facing Mara. If he flies his magnificent banners in the false chambers of peace and accepts the praise of all without getting his robes soiled with the sweat, grime, and filth of the gutter, he is not facing Mara.

If he feels frustration like Avalokiteshvara, if he feels the desire to cut away all ignorance with his flaming sword like Manjushri, if he feels like Buddha that the Dharma is so difficult and profound that few will understand it, if he keeps his head when all about him are losing theirs, and if he is ready to fight with the Dharma as his weapon until Mara in every corner of this world is defeated, impossible though that task may be, then indeed he is a Bodhisattva.

Even when besieged by the fury of this hell, even if he were the only Bodhisattva left in the world, if he still would not be vanquished, then indeed he is a Great Bodhisattva.

        Lesson 11       Dzogchen, Chan and Pure Land Meditation

                                    The Direct Paths

The Direct paths focus upon the supermundane state, which is the primordial state we hear about so often, called the void or emptiness. Hereby hangs a problem, for the words used to describe the Direct path in no way convey the actual state nor the path, which are not describable by words, nor by sensation, nor by abstract thought. 

All Buddhist paths lead eventually to that state, which then may be called the primordial state of Awakening. The Theravadin and Vajrayana, after passing through a stage of preparation, a samadhi stage and a stage of Insight, indeed enter this Awakened state.

The meditation paths which follow have as their major focus the Awakened state, which is why we call those paths direct.

Because of the emphasis on the conceptual mind, the tendency is to see the Four Noble Truths in a different way, which however, does not change their substance. Those from the direct schools may consider the Four Noble truths as:

1. The cognitive experiencing of different forms of Suffering.

2. The direct experience of their true causes, being Duality.

3. The direct experience of the cessation of Suffering and Duality, which presupposes the dissolving of the identity delusion.

4. The  experiencing of the path within the mind that brings about this cessation and which reveals a state of mind that is devoid of problems and their causes.

The last noble truth, which apparently de-emphasises the Eightfold Path, may appear to the beginner to be completely behavioral. However, in practice, one can see that this is not the case, for in the Direct Paths, the Eightfold Path is used in a cognitive way.

As working with mind is foremost in the Direct Paths, all meditations and practices are directed at experiencing the primordial state or ‘void’, as it is more commonly known.

The Void

What is the Void exactly?

There are two levels of the void that it is wise to understand clearly: vacuity (sunyata) and voidness (tib. stong-pa-nyid):

1. Vacuity (emptiness) is a conceptual construct. Perceiving vacuity is a necessary stepping-stone to cognizing definitive voidness.

Vacuity can be cognized conceptually by fabricating a mental representation, such as an empty or blank space, and by superimposing or projecting upon objects a state of  "vacuity."

1. Voidness is beyond conceptual constructs, ideas, conceptual categories and beyond all words.

Voidness, which is the meditative apparent objective, is the absolute absence of true existence as ‘this’ or ‘that’. It is a transcendental level that is beyond the limits of all possible knowledge and experience. Mystical states that include experiences of Brahma or other Supreme Beings are not true voidness, because true voidness is beyond the mystical, beyond Brahma and beyond the concept of a Supreme Being.

True voidness that is beyond concepts is beyond all four extremes:

1. It cannot exist as a "this" or a "that,"

2. It cannot not exist as a "this" or a "that,"

3. It cannot both truly and non-truly exist as a "this" or a "that,"

4. It cannot neither truly nor non-truly exist as a "this" or a "that."

We can only declare then that it is neither “this” nor “that” nor “not this” nor “not that”. Thus we come to an important question. How is it possible to perceive what cannot be perceived?  We have a choice to make. Do we unravel that mystery now or do we wait until an advanced course?  We have chosen the latter.

                   The Dzogchen Meditation Path (direct)

                                     Foundation: Preparation

We need beforehand to have gained certainty of the vacuity of true existence. The initiation into that knowledge therefore becomes important. But that initiation, when it is given, must be received not simply in an intellectual manner. There must be an full and certain understanding of the truth of the vacuity of true existence. Without this, entering the Dzogchen path at any level becomes difficult.

There is no analytical process taking place during meditation, so to be able to focus attention, with understanding, on the simultaneous arising, abiding, and ceasing of moments of verbal thinking, we need beforehand to have gained certainty of the voidness of true existence.

In the Mahabodhi Seminary and its groups we do a meditation that we call Number 25, because it has that number in the series. It is essentially a practice that works with each modality, changing “ground” and “figure” in each. The first step is to fix one-pointed attention on, for example, a sound, but without losing the presence of the silence that is its ground. Then we focus with contemplation on the silence, letting the sound be the ground. The essence of the exercise is to show the interdependence of sound and silence and eventually, by way of the meditation, to show that both the sound and the silence are vacuity.

It is important to understand that form, as the cognitive experience, is clearly  vacuity, but that silence, which is a mental construct, is also vacuity. We see also that sound is dependent upon silence and silence is dependent upon sound. Neither is real. When one encounters the common vacuity of both in the meditation, then the two dissolve in a joint vacuity that mentally demonstrates the non-dual. This non-dual state of vacuity is sometimes mistaken for voidness, which is the silence beyond form and vacuity.

This meditation can be performed recognizing the cognitive spaces between moments of seeing, hearing, and the other senses. Later, one can extend that basic meditation to the stream of imaginative thought, or verbal thinking. What must be clearly understood, however, is that the silence defines the sound and the sound defines the silence. Thus they are mutually interdependent, as are the figure and ground in every modality.

This preliminary meditation is important because recognizing the short “empty spaces” and the “cognitive spaces” of nonconceptual sensing is so difficult, that previous practice in the idea is required before embarking on higher meditations.

We do this through the analytical method known as "searching for the hidden flaw of mind" (sems-kyi mtshang btsal-ba).

Preliminary Analysis

We analyze:

1.   The origin of verbal thinking

2.   How a moment of verbal thinking abides or appears to remain

1. The cessation: how it dissolves or where it goes.

Only when we understand that moments of verbal thinking lack a truly existent arising, abiding, and ceasing are we able to recognize and experience, with understanding, the simultaneity of the three.

The student also needs to understand the total absence of an individual actor generating the arising, abiding, and ceasing of moments of verbal thinking, or of an observer who senses these events. This understanding enables the student to recognize and experience, with understanding, that the simultaneous arising, abiding, and ceasing of moments of verbal thinking happen automatically, without any effort.

With this understanding, the student:

1:  Promotes the acquisition of motivation with clear calmness, patience, determination and perseverance and a deep introspective awareness 

2:  Opens his mind to receive with sincerity the authorization to proceed with practices

3:   Produces the volition to make and keep all precepts

4:   Opens his mind in a flexible way, being inspired by the spiritual master.

            The Dzogchen path is focused on the direct, but we have called it mixed, because it has a very special characteristic. Unlike the mixed Theravadin path, in which one can take various shortcuts on the way up the jhana ladder before entering the Insight path, the Dzogchen idea is that one can start at the Supermundane level, then if the adept does not encounter the keys to the Supermundane meditations, he or she simply drops back to various previous levels where they try once more to enter. 

              When eventually they enter according to their nature in the Dzogchen path, then they can proceed upwards from that point of access. Thus those who are prepared can eliminate the necessity of many of the preparatory and even the insight practices. Thus it is a Direct access system with the alternative of Insight Meditation which provides access to the Dzogchen Path, while the Theravadin Path is a gradual way with alternatives of direct access to insight meditation.

Let us then, in view of the special nature of Dzogchen, proceed with the direct plunge into the Supermundane and then return to the alternative lower stages of entry into the path.

                                      The Supermundane Path

Since the Direct Path is linked directly with the mind, we must first look at how Dzogchen views mental activity. You will see that it is subtly different from the Sakya, Kagyupa and Gelupga Tibetan systems and is closer to the Ningmapa system.

It says that only “Clear Light” mental activity can know voidness beyond concepts, because when it does, it has knowledge of the two truths simultaneously. This, you see, is the error committed by those who are not taught correctly sitting meditation, who simply empty their heads and dwell in the Brahma Void.

The two truths which are composites of  the Clear Light are:

1. Recognition of Voidness beyond all conceptualization

2. Recognition of Pure appearances (dag-pa'i snang-ba) that are  beyond impure appearances (ma-dag-pa'i snang-ba).

This concept is identical with that of the Chan path and with what Buddha declared: that one cannot divorce Samsara from Nirvana.

 Really grasp the idea that an empty mind is not an all seeing mind.

Clear light cognition produces and cognizes that which is beyond truly and non-truly existent "this is” and "that is”. We can show this better perhaps if we refer to the Tao.

The Tao, like the Dharma, is the Natural Law. It is eternal and boundless and one can never know it in its entirety. The Tao that can be described is not, therefore, the eternal Tao; it is the Mother. This Mother is the capacity to use words and descriptions. Thus was born the Earth, which is the capacity to discriminate apparently real objects by virtue of naming, which gives them form.

But once something has a name, the non observable phenomena come into existence. This is Heaven. Thus from Tao, the Mother is derived, who gives birth to Form and No Form. But really that form is empty. Can you see that? It is empty because it is generated by the mind. But the concept of No Form is also generated by the mind, so that too is vacuity.

To simply dissolve the Form, making it No Form, creates an apparently empty vision or mind, but this is insufficient. We  must go beyond the apparent vacuity that is Form and also the apparent vacuity that is No Form.

Thus it is said, in both Chan and Dzogchen, that one must go beyond Impure appearances (ma-dag-pa'i snang) to Pure appearances (dag-pa'i snang-ba) AND beyond all conceptualization of Emptiness.

One must “see” with natural discrimination, without the separation into parts that the dual mind elicits.

That does not mean, however, that with clear light cognition, everything becomes an undifferentiated oneness. Objects retain their conventional propensity for useful separation. Thus then the clear light that does not know its own two-truth nature, even though it cognizes the two truths simultaneously as discrimination, is not Rigpa. This condition in which the two simultaneous truths are not known is called sem. The inferior Buddhas have this false Awakening of Sem.

Rigpa

Rigpa is complete with all good qualities (yon-tan), which means that Rigpa not only cognizes pure appearances and voidness beyond concepts simultaneously, it knows its own two-truth nature. That is Awakening. But be clear that although one in the Rigpa state cognizes and knows his two-truth nature, the two truths may or may not be equally prominent. That is because only a Buddha perceives with such a balanced view.

Now an important question is, where does Compassion fit into a system which is well explained intellectually and divided into parts artificially when really there is no real division of the energies involved?

Rigpa has three naturally inseparable (rang-bzhin dbyer-med) aspects. The three simultaneously arise (lhan-skyes) and have the same essential nature (ngo-bo gcig).

They are simply different mental points of view of the same Rigpa state.

1:  It is effectively a state of pure discrimination without the presence of mind. Thus it is void of self and yet knows that void nature, being devoid of all other mental activity.

2:   It spontaneously establishes itself as pure discrimination

3:   It is responsive and, what is really important from our point of view, is that this responsiveness is by its very nature compassionate.

Thus we see that the Bodhisattva state is inherent in the human system and only requires release from the dual mind to germinate and flourish.

Primordial Mindfulness

When we access Rigpa, we access its simultaneously with the arising innate quality of primordial mindfulness, and a deep mindfulness of that state. But that deep mindfulness is not cognitive.

The attention automatically holds on to or maintains itself in Rigpa. Consequently, Dzogchen meditation on Rigpa is called effortless meditation, non-meditation, or non-deliberate In the Dzogchen system, there are further explanations of the state of Rigpa which assist in meditations, but without going further into the details of the system, we trust that you will have gained the essential idea. 

                                            Insight Meditation

Remember that students bypass this level in Dzogchen and go directly to the following stage. If, however, they experience difficulties, then they may return to the Insight path and proceed from that point. The master then may help students by introducing them directly to two methods:

1. Through the outer circumstance of inspiration from the Dzogchen master and the inner touching of Rigpa as the Buddha-nature. This is not an easy method of attainment.

2. By reliance upon one of six methods that coincides with the student’s temperament and abilities:

3. Holding the mind’s attention, which is a special form of Mindfulness,

4. The complete resting of the mind, which is similar to the regular Chan sitting meditation, in which the mind remains stable in its own place (contemplation),

5. Initiating a search for the root of the matter. This is equivalent to the Chan Koan: the search for the answer to the question “What?”

6. Getting rid of a sense of substantiality, so that after having made a thorough examination, mind no longer follows an object (like a thought) and then has nowhere to go,

7. Perception of  the interval between awareness and its objects,

8. By sudden distraction, which is coincident with one of the Chan methods,  by shouting or striking an adept at the appropriate moment.

The sixth method is the most common, but the secret lies with the master who delivers the shout or blow. When distracted or startled, we automatically cease all thinking. It is a reflexive response of the system which goes into its primitive store of responses.

At every moment, mindfulness is essential. Meditating without mindfulness results in either an empty mind, which has no value, or mental flights of fancy, mental agitation or a mental state of boredom. Mara always steps in when it has a chance.

Remember that Rigpa is not present at this stage, but merely a cognizance of the in-between moments between moments of verbal thinking and imagining. It may result in a moment of inspiration that allows the attack upon the summit, which is Rigpa.

Students must beware of taking the realization of any of these as Rigpa. To do so would be confusing Dzogchen meditation with Tibetan Mahamudra. 

There is then a stage of breakthrough and a surging ahead that leads to the full realization. The student then meditates at  progressively subtler levels. These include focus on the simultaneous arising, abiding, and ceasing of:

1. moments of verbal thinking,

2. mental images,

3. feelings of happiness, unhappiness, or neutral feelings,

4. attitudes, such as hope, expectation, disappointment, and boredom,

5. the nonverbalized conceptual construct of the blankness we perceive as being a truly existent "this" or "that." This conceptual construct is a "feeling" of true existence.

                              The Chan Meditation Path (direct)

Chan meditation instinctively looks so different from the detailed processes of Theravadin meditation and the elaborate explanations of Dzogchen. The Chan meditation path is direct, that is to say it allows the rapid, flexible and open mind to go directly to the state of pure mind. Now although that sounds like a fairly easy thing to accomplish, it is not that way at all.

We see in the Platform Sutra of the Sixth Patriarch, Hui Neng, from which all the texts are taken in this section, the same type of description of the state of the pure mind as we do in other ways.

What is Maha? It means 'great'. The capacity of the mind is as great as that of space. It is infinite, neither round nor square, neither great nor small, neither green nor yellow, neither red nor white, neither above nor below, neither long nor short, neither angry nor happy, neither right nor wrong, neither good nor evil, neither first nor last.

All Buddha ksetras (lands) are as void as space. Intrinsically our transcendental nature is void and not a single dharma (thing) can be attained. It is the same with the Essence of Mind, which is a state of 'Absolute Void' (i.e., the voidness of non-void).

However, lest we believe for a moment that this essence of Mind, which is the Nirvana of all schools, is a place of “nothing at all”, Hui Neng lets us see also that Nirvana and the base of Samsara are not separate one from another. The essence of mind “embraces all things. Like all Buddhist ways, he wants to be sure that one does not fall into the trap which Buddha warned about, that of a belief in annihilation.

”Learned Audience, when you hear me talk about the Void, do not at once fall into the idea of vacuity, (the doctrine of annihilation). It is of the utmost importance that we should not fall into this idea, because when a man sits quietly and keeps his mind blank, he will abide in a state of 'Voidness of Indifference'.

Learned Audience, the illimitable Void of the universe is capable of holding myriads of things of various shape and form, such as the sun, the moon, stars, mountains, rivers, men, dharmas pertaining to goodness or badness, deva planes, hells, great oceans, and all the mountains of the Mahameru.

Space takes in all of these, and so does the voidness of our nature. We say that the Essence of Mind is great because it embraces all things, since all things are within our nature. When we see the goodness or the badness of other people we are not attracted by it, nor repelled by it, nor attached to it; so that our attitude of mind is as void as space. In this way, we say our mind is great. Therefore we call it 'Maha'.”

Now the principal concept then of Chan is to directly approach and enter that pure mind. It eliminates the Jhana and Insight stages of Theravadin Buddhism. It goes directly to the core of Buddhist meditation by way of knowledge pertaining to the supramundane (magganana), which reaches the essence of mind. It is for that reason that there is so little to talk about when explaining the meditations. It appears that one simply sits down and lets it happen.

That is paradoxically correct and yet not correct. One cannot simply sit down and allow the mind to either empty itself or forcibly reject all the sensations, emotions, and perceptions.

“Learned Audience, what the ignorant merely talk about, wise men put into actual practice with their mind. There is also a class of foolish people who sit quietly and try to keep their mind blank.

They refrain from thinking of anything and call themselves 'great'.

On account of their heretical view we can hardly talk to them.

Learned Audience, you should know that the mind is very great in capacity, since it pervades the whole Dharmadhatu (the sphere of the Law, i.e., the Universe). When we use it, we can know something of everything, and when we use it to its full capacity we shall know all. All in one and one in all.

When our mind works without hindrance and is at liberty to 'come' or to 'go', then it is in a state of 'Prajna'.”

That is the method of reaching the Essence in any of the Buddhist ways. Cleaning out the mind so that nothing remains but an empty inhuman mind is not the essence. The essence is the pure mind in which the stains of the mind have been dissolved.

The Quick Mind: The Direct Path

We spoke before the attribute of the possession of a quick or slow mind and its relation to the direct and gradual path. Since in Chan this distinction is important, we shall look further at Master Hui Neng’s description.

“The Patriarch addressed the assembly as follows:

In orthodox Buddhism the distinction between the 'Sudden' School and the 'Gradual' School does not really exist; the only difference is that by nature some men are quick-witted, while others are dull in understanding. Those who are enlightened realize the truth in a sudden, while those who are under delusion have to train themselves gradually. But such a difference will disappear when we know our own mind and realize our own nature.

Therefore these terms, gradual and sudden, are more apparent than real.”

And later, in the following words, he explained that all the different schools are essentially one Buddhism:

“Learned Audience, all sutras and scriptures of the Mahayana and Theravadin Schools, as well as the twelve sections of the canonical writings, were provided to suit the different needs and temperaments of various people. It is upon the principle that Prajna is latent in every man that the doctrines expounded in these books are established.

If there were no human beings, there would be no Dharmas; hence we know that all Dharmas are made for men, and that all Sutras owe their existence to the preachers. Since some men are wise, the so-called superior men, and some are ignorant, the so-called inferior men, the wise preach to the ignorant when the latter ask them to do so. Through this the ignorant may attain sudden enlightenment, and their mind thereby becomes illuminated.

Then they are no longer different from the wise men.”

But note with clarity that he did not recommend the Chan Direct Way to all people. He considered it a danger to instruct them in the Direct Way unless they were prepared by the nature of their mind, the danger being that having perhaps heard the way with a mind that was not quick-witted, the way could neither be entered nor appreciated.

“To those who belong to other schools, and whose views and objects are different from ours, the Dharma should not be transmitted, since it will be anything but good for them. This step is taken lest ignorant persons who cannot understand our system should make slanderous remarks about it and thereby annihilate their seed of Buddha-nature for hundreds of kalpas and thousands of incarnations.”

The Three Poisons

We can see from the Patriarch’s words that the Chan System is not divorced from Buddhism, as many men with foolishness governing their minds seem to think.

“(Through the path of Wisdom) the three poisonous elements (greed, hatred and illusion) will then be turned into Sila (good conduct), Samadhi and Prajna.”

“…our eyes, ears, nose and tongue are … gates... while the internal one is ideation. The mind is the ground. The Essence of Mind is the King who lives in the domain of the mind. While the Essence of Mind is in, the King is in, and our body and mind exist. When the Essence of Mind is out, there is no King and our body and mind decay.”

We saw in the Theravadin way the various preliminaries. For the Chan way it is no different, although there is a deplorable tendency in the West to disassociate Chan Meditation from daily life and believe then that all mundane problems will be solved.

As in other schools, a master is considered an essential part of the preparation.

“Learned Audience, the Wisdom of Enlightenment (Bodhiprajna) is inherent in every one of us. It is because of the delusion under which our mind works that we fail to realize it ourselves, and that we have to seek the advice and the guidance of enlightened ones before we can know our own Essence of Mind. You should know that so far as Buddha-nature is concerned, there is no difference between an enlightened man and an ignorant one. What makes the difference is that one realizes it, while the other is ignorant of it.”

“Should they fail to enlighten themselves, they should ask the pious and learned Buddhists who understand the teaching of the Highest School to show them the right way. It is an exalted position, the office of a pious and learned Buddhist who guides others to realize the Essence of Mind.

Through his assistance, one may be initiated into all meritorious Dharmas. The wisdom of the past, the present and the future Buddhas as well as the teachings of the twelve sections of the Canon are immanent in our mind; but in case we fail to enlighten ourselves, we have to seek the guidance of the pious and learned ones.

On the other hand, those who enlighten themselves need no extraneous help. It is wrong to insist upon the idea that without the advice of the pious and learned we cannot obtain liberation.

Why? Because it is by our innate wisdom that we enlighten ourselves, and even the extraneous help and instructions of a pious and learned friend would be of no use if we were deluded by false doctrines and erroneous views. Should we introspect our mind with real Prajna, all erroneous views would be vanquished in a moment, and as soon as we know the Essence of Mind we arrive immediately at the Buddha stage.

Learned Audience, when we use Prajna for introspection we are illumined within and without, and in a position to know our own mind. To know our mind is to obtain liberation. To obtain liberation is to attain Samadhi of Prajna, which is 'thoughtlessness'.

I have often spoken about this point, which is quite delicate, for although Hui Neng says, quite correctly, that one can reach the point of acceptance of the “Awakening” by oneself, therein lies great peril.

The first problem is that the intelligent man with a quick mind is always quite sure that his intelligence is supreme and thus falls into the trap of believing that he indeed is one of those who can be Awakened by his own efforts. The second problem is the ability of those proud of their skills and intelligence who believe, having tread by their own effort along the Chan path, that they have indeed achieved an Awakening. The key to the error lies in a misunderstanding of the patriarch’s words. If you read carefully, what he says is that it makes no difference if you have a Master or not if you are capable of reaching the Awakening. But what is essential in either case is to not be “deluded by false doctrines and erroneous views.”

Thus it is clear that all require aid and assistance to eliminate the false doctrines and erroneous views, after which, if the master declares that his ability is such, one may then make the final assault alone. Thus, without pride or arrogance, the adept can return to the master for guidance. Without the initial or later guidance of the master, the adept may indeed reach Awakening, but only as a Pratekka Buddha and thus fall far short of his or her potential.

The Grave Error of the Cognitive Mind

Because the majority of those who are attracted to Chan (or Zen) are intelligent, whether their mind is quick or not, there is a great danger involved. In keeping with the idea previously presented of the pride and arrogance of the cognitive and foolish mind, we see the following advice:

“Learned Audience, those who recite the word 'Prajna' the whole day long do not seem to know that Prajna is inherent in their own nature. But mere talking on food will not appease hunger, and this is exactly the case with these people. We might talk on Sunyata (the Void, Emptiness) for myriads of kalpas, but talking alone will not enable us to realize the Essence of Mind, and it serves no purpose in the end.”

Here we have one of the first and most important lessons of Chan: intellectual talk gets nowhere at all. It is the direct practice of the meditative techniques that lead the way to liberation. Those who simply enter in the repetition of texts or sadhanas should take these words seriously. Far too many are trapped by minds that cling easily to the pride of “being intelligent”. Thus feeling more secure, they cling to “rites and ceremonies”, spending too much time far away from the Truth.

Preparing Oneself

Being without the means to eliminate basic hindrances on the Path of Wisdom, the person suitable for the Wisdom path is not free from preliminary work.

“Both laity and monks should put its teaching into practice, without which it would be useless to remember my words alone. Listen to this stanza:

A master of the Buddhist Canon as well as of the teaching of the Dhyana School may be likened unto the blazing sun sitting high in his meridian tower.

Such a man would teach nothing but the Dharma for realizing the Essence of Mind, and his object in coming to this world would be to vanquish the heretical sects (teach and live the Dharma).

We may explain it in ten thousand ways, but all those explanations may be traced back to one principle. To illumine our gloomy tabernacle, which is stained by defilement, we should constantly set up the Light of Wisdom.

Erroneous views keep us in defilement while right views remove us from it; but when we are in a position to discard both of them, we are then absolutely pure.

The first step then is to develop “Right View”, which is the right view of the “Four Noble Truths”. This is one of the elements of the Eightfold Path.

”Bodhi is immanent in our Essence of Mind; an attempt to look for it elsewhere is erroneous. Within our impure mind the pure one is to be found,

and once our mind is set right, we are free from the three kinds of beclouding (hatred, lust and illusion).

If we are treading the Path of Enlightenment we need not be worried by stumbling-blocks. Provided we keep a constant eye on our own faults we cannot go astray from the right path.”

The second step then is to walk with constant attention and introspection, knowing that problems arise not from the external world, but from internal factors.

”Since every species of life has its own way of salvation, they will not interfere with or be antagonistic to one another. But if we leave our own path and seek some other way of salvation, we shall not find it, and though we plod on till death overtakes us, we shall find only penitence in the end.”

Here the Patriarch is speaking of “Right Attitude”.  If one follows attitudes that are alien to the dharma way, particularly those of Eternalism or Materialism, then one will only encounter suffering.

”If you wish to find the true way, Right action will lead you to it directly; but if you do not strive for Buddhahood, you will grope in the dark and never find it.”

Here, without any doubt at all, we have Correct Action. But pay attention here. The advice is “strive for Buddhahood”. That sounds rather like goal directed behavior, and we have stated clearly that all goals and objectives are inhibiting.  The Patriarch is not speaking about the development of “striving for Buddhahood” as an Intention. The striving spoken of is a description of correct Action developed naturally by simply being upon the path. Be sure you understand the difference.

Reciting and Reading the Sutras

Within Chan (and Zen), the first Chan Patriarch described the doctrine as “a special transmission outside the scriptures, without dependency upon the words or letters, directed towards the essence of man contemplating his own nature and the realization of the state of Buddha”. Too often, those in the West with a great love of abstract intellectualism then declare that the scriptures have little value and devote all their time to mindless contemplation.

Although they seem so different, is not Bodhidharma saying precisely what Buddha declared and what the Theravadin way is according to the Surangama Sutra? Do not mistake the pointed finger for the moon. The words of the Dharma, the finger, neither for the Theravadin, nor the Chan adept, nor any other person truly upon the Buddha dharma path, can stand alone. The finger is to be used only to point to the moon that must be experienced as the Pure Mind. 

The sixth patriarch does not deny the sutras or the sacred texts, but urges that they not be held apart from practice. He clearly states this in the platform Sutra:

“The word 'Mahaprajnaparamita' is Sanskrit, and means 'great wisdom to reach the opposite shore' (of the sea of existence). What we have to do is to put it into practice with our mind; whether we recite it or not does not matter. Mere reciting it without mental practice may be likened to a phantasm, a magical delusion, a flash of lightning or a dewdrop. On the other hand, if we do both, then our mind will be in accord with what we  repeat orally.”

Listen to his advice with regard to the Diamond Sutra, which is a key text of the Chan way.

“Learned Audience, if you wish to penetrate the deepest mystery of the Dharmadhatu and the Samadhi of Prajna, you should practice Prajna by reciting and studying the Vajracchedika (Diamond) Sutra, which will enable you to realize the Essence of Mind. You should know that the merit for studying this Sutra, as distinctly set forth in the text, is immeasurable and illimitable, and cannot be enumerated in details…

This Sutra belongs to the highest School of Buddhism (Chan), and the Lord Buddha delivered it specially for the very wise and quick-witted.”

Thus we see no real division even between Chan and the Theravadin except that Samadhi, as it is presented in Theravadin texts, is not used as a base for Wisdom attainment.

Two vehicles: Samadhi and Prajna

Meditation then is the direct approach to Wisdom. The Patriarch preached to the assembly as follows:

”Learned Audience, what is sitting for meditation? In our School, to sit means to gain absolute freedom and to be mentally unperturbed in all outward circumstances, be they good or otherwise. To meditate means to realize inwardly the imperturbability of the Essence of Mind.”

Then he speaks about Dhyana and Samadhi, but uses Dhyana (to be free from attachments) as the preliminary phase and Samadhi in quite another sense than that of pure concentration. He uses it as representing the state of a fully unperturbed mind, achieved by concentration.

“Learned Audience, what are Dhyana and Samadhi? Dhyana means to be free from attachment to all outer objects, and Samadhi means to attain inner peace. If we are attached to outer objects, our inner mind will be perturbed.

When we are free from attachment to all outer objects, the mind will be in peace. Our Essence of Mind is intrinsically pure, and the reason why we are perturbed is because we allow ourselves to be carried away by the circumstances we are in.

He who is able to keep his mind unperturbed, irrespective of circumstances, has attained Samadhi…

To be free from attachment to all outer objects is Dhyana, and to attain inner peace is Samadhi. When we are in a position to deal with Dhyana and to keep our inner mind in Samadhi, then we are said to have attained Dhyana and Samadhi.”

Now he speaks of Samadhi (the fruit of Concentration) and Prajna (Wisdom)

Learned Audience, in my system Samadhi and Prajna are fundamental. But do not be under the wrong impression that these two are independent of each other, for they are inseparably united and are not two entities. Samadhi is the quintessence of Prajna, while Prajna is the activity of Samadhi. At the very moment that we attain Prajna, Samadhi is therewith; and vice versa. If you understand this principle, you understand the equilibrium of Samadhi and Prajna. A disciple should not think that there is a distinction between 'Samadhi begets Prajna' and 'Prajna begets Samadhi'. To hold such an opinion would imply that there are two characteristics in the Dharma.

For one whose tongue is ready with good words but whose heart is impure, Samadhi and Prajna are useless, because they do not balance each other. On the other hand, when we are good in mind as well as in words, and when our outward appearance and our inner feelings harmonize with each other, then it is a case of equilibrium of Samadhi and Prajna.

Argument is unnecessary for an enlightened disciple. To argue whether Prajna or Samadhi comes first would put one in the same position as those who are under delusion. Argument implies a desire to win, strengthens egotism, and ties us to the belief in the idea of 'a self, a being, a living being, and a person'.

Learned Audience, to what are Samadhi and Prajna analogous? They are analogous to a lamp and its light. With the lamp, there is light. Without it, it would be darkness. The lamp is the quintessence of the light and the light is the expression of the lamp. In name they are two things, but in substance they are one and the same. It is the same case with Samadhi and Prajna.”

Now that seems quite puzzling, except when one sees clearly what is really being declared. Samadhi is indeed concentration and the fruit of concentration, but the application is not in the same form. Hui Neng is not speaking of one pointed attention to a meditation object or concept, nor to the concentration used in the way of Insight.

The Samadhi to which the Patriarch, and therefore Chan, refers is constant one-pointed Mindfulness in the Chan way, and certainly rejects the idea that simply sitting with an empty mind is in any way Samadhi.

”Learned Audience, to practice the 'Samadhi of Specific Mode' is to make it a rule to be straightforward on all occasions - no matter whether we are walking, standing, sitting or reclining.

The Vimalakirti Nirdesa Sutra says, "Straightforwardness is the holy place, the Pure Land." Don't let your mind be crooked and practice straightforwardness with your lips only. We should practice straightforwardness and should not attach ourselves to anything.

People under delusion believe obstinately in Dharmalaksana (things and form) and so they are stubborn in having their own way of interpreting the 'Samadhi of Specific Mode', which they define as 'sitting quietly and continuously without letting any idea arise in the mind'. Such an interpretation would rank us with inanimate objects, and is a stumbling block to the right Path which must be kept open.

Should we free our mind from attachment to all 'things', the Path becomes clear; otherwise, we put ourselves under restraint. If that interpretation 'sitting quietly and continuously, etc.' be correct, why on one occasion was Sariputra reprimanded by Vimalakirti for sitting quietly in the wood?

Learned Audience, some teachers of meditation instruct their disciples to keep a watch on their mind for tranquility, so that it will cease from activity.

Henceforth the disciples give up all exertion of mind. Ignorant persons become insane from having too much confidence in such instruction. Such cases are not rare, and it is a great mistake to teach others to do this.

The Way of Wisdom (Prajna the Essence of Mind)

Finally Theravadin and Chan appear to come together with regard to Wisdom, but in Chan the Wisdom referred to is only that of the Supermundane.

“Learned Audience, all Prajna comes from the Essence of Mind and not from an exterior source. Have no mistaken notion about that. This is called 'Self use of the True Nature'. Once Tat (Suchness, the Essence of Mind) is known, one will be free from delusion forever.

Since the scope of the mind is for great objects, we should not practice such trivial acts (as sitting quietly with a blank mind).

Do not talk about the 'Void' all day without practicing it in the mind. One who does this may be likened to a self-styled king who is really a commoner.

Prajna can never be attained in this way, and those who behave like this are not my disciples.

Learned Audience, what is Prajna? It means 'Wisdom'. If at all times and at all places we steadily keep our thought free from foolish desire, and act wisely on all occasions, then we are practicing Prajna. One foolish notion is enough to shut off Prajna, while one wise thought will bring it forth again.

People in ignorance or under delusion do not see it; they talk about it with their tongues, but in their mind they remain ignorant. They are always saying that they practice Prajna, and they talk incessantly on 'Voidness'; but they do not know the 'Absolute Void'. 'The Heart of Wisdom' is Prajna, which has neither form nor characteristic. If we interpret it in this way, then indeed it is the wisdom of Prajna.”

The Fruits of Attained Wisdom

Lest we have any doubts that the Wisdom Chan is talking about is any different from that of Theravadin and begin to think in some transcendental eternalist way, let us look at the Fruit.

Wisdom breaks up the five skandhas (material qualities): – sensation (the experience of matter), emotion, perception, mind dispositions (contents), and consciousness, for to follow such practice ensures the attainment of Buddhahood and state of thoughtlessness (no mind).

“What is 'thoughtlessness'? 'Thoughtlessness' is to see and to know all Dharmas (things) with a mind free from attachment. When in use it pervades everywhere, and yet it sticks nowhere. What we have to do is to purify our mind so that the six vijnanas (aspects of consciousness; provoking vision, audition, touch, smell, taste and the awareness of consciousness), in passing through the six gates (sense organs) will neither be defiled by nor attached to the six sense-objects.

When our mind works freely without any hindrance, and is at liberty to 'come' or to 'go', we attain Samadhi of Prajna, or liberation. Such a state is called the function of 'thoughtlessness'. But to refrain from thinking of anything, so that all thoughts are suppressed, is to be Dharma-ridden, and this is an erroneous view.”

Here we see the great warning and the danger of attaining a false Wisdom, a false Awakening. To be free of all thinking is not Awakening or Liberation; it is to be trapped in false Dharma ideas, to be Dharma ridden.

We then have a summary of Wisdom and its fruits in the Chan way of Meditation.

“Learned Audience, it has been the tradition of our school to take 'Idealessness' as our object, 'Non-objectivity' as our basis, and 'Non-attachment' as our fundamental principle. 'Idealessness' means not to be carried away by any particular idea in the exercise of the mental faculty. 'Non-objectivity' means not to be absorbed by objects when in contact with objects. 'Nonattachment' is the characteristic of our Essence of Mind.

All things - good or bad, beautiful or ugly - should be treated as void. Even in time of disputes and quarrels we should treat our intimates and our enemies alike and never think of retaliation. In the exercise of our thinking faculty, let the past be dead. If we allow our thoughts, past, present, and future, to link up in a series, we put ourselves under restraint. On the other hand, if we never let our mind attach to anything, we shall gain emancipation.

For this reason, we take 'Non-attachment' as our fundamental principle.

To free ourselves from absorption in external objects is called 'Nonobjectivity'. When we are in a position to do so, the nature of Dharma will be pure. For this reason, we take 'Non-objectivity' as our basis.

To keep our mind free from defilement under all circumstances is called 'Idealessness'.”

"…Within the domain of our mind, there is a Tathagata of Enlightenment who sends forth a powerful light (when liberated) which illumines externally the six gates (of sensation) and purifies them. This light is strong enough to pierce through the six Kama Heavens (heavens of desire); and when it is turned inwardly it eliminates at once the three poisonous elements, purges away our sins which might lead us to the hells or other evil realms, and enlightens us thoroughly within and without, so that we are no different from those born in the Pure Land of the West. Now, if we do not train ourselves up to this standard, how can we reach the Pure Land?"

Samadhi in the Chan System

What then of Samadhi in the Chan system?

The monk asked: What is the best way to begin to learn meditation?

The master said: In the beginning, to learn how to realize Samadhi, it is best to maintain concentration on one Dharma only. After practicing over a long period of time, one can realize the complete fruit of meditation. Then True Wisdom will appear automatically.

                               Tien Tai Meditation (direct)

                                                      with gradual alternatives

The Pure Land meditation really has developed into three forms, and although it is not one of the great Buddhist paths, it is one which is gaining ground in the West. Of the three, that which we would consider most out of synchrony with the Buddhist ideal is that which simply proposes the chanting of  "Namu Amitabha Buddha" with a conviction that by saying it one will certainly attain birth in the Pure Land.

The Three Minds and the Four Practices that are spoken of are contained in the conviction that all attain liberation without fail through simply chanting “Namu Amitabha Butsu”, which means Complete Reliance upon the Compassionate Power of Amitabha Buddha. It is maintained that if your faith is based on other grounds than this, you may not be received by the Compassion of the two Buddhas and may be left outside the Primal Vow.

So firm and closed are many of the famous Japanese Masters of this group to either the contemplative form of Pure Land, expounded by many learned masters of China and Japan, or the recitative form of Pure Land, practiced with full understanding of the meaning that becomes clear from study, that they are prepared to negate the validity of all other forms. This is certainly not in keeping with the Bodhisattva ideal that they appear to hold.

Look at this statement by one such master of the Jodo school:

“Those who accept the Nembutsu in faith, however well versed in the lifetime teachings of the Buddha, should consider themselves as illiterate, stupid persons, and without pretensions to wisdom, and should single-heartedly recite the Nembutsu with ordinary devotees of Buddhism of little learning, whether men or women.”

Thus, Pure Land can be considered by many the Easy Path to Awakening. However, that is not the case, as we shall see.  By practicing and following the Right Practices, one is however assured of rebirth in the Pure Land. Once reborn in the Pure Land, Awakening can be achieved through proper study and practice of the Sublime Path of Buddhism.

But what is this state of being reborn? We are reborn every minute of every day as multiple changes take place in our minds and bodies. Rebirth here is a global change in attitudes, intentions and actions with respect to the world of the senses. Thus, instead of there being an external world received by the senses that is dismal and full of suffering, one sees only the light and the potential that all suffering can end.

But the Pure Land is not the final destination -- the goal of all Buddhists is to attain enlightenment and freedom from the cycle of birth and death. To be reborn in the Pure Land is, with a new view of the external world and a purification of the internal world, an opportunity to learn the Buddha's teachings by direct experience within the Pure Land without distraction or distortion. To walk upon the Holy Path and attain complete enlightenment is actually achieved in the Pure Land.

Thus the initial meditations are equivalent to the path of Insight that is presented in the Gradual groups.

There are  six important texts. They are:

1. The Kuan wu-liang-shou ching shu, known by its abbreviated title as the Kuan-ching shu (Kangyo-sho). This is the great Chinese Pure Land master Shan-tao's most important work. In this work, he made a number of radical advances in Pure Land thought that laid the foundations for the subsequent development of Pure Land Buddhism in China and Japan. It developed the reciting of Amitabha’s name as an available alternative to the visualization of him in his Pure Land.

Shan-tao interpreted the main purport of the sutra in light of the discussion of Amitabha's original vow set forth in the Sutra of Immeasurable Life, and, as a result, the sutra came to be understood more in terms of recitation than visualization.

2. The Ching-t'u-shi-i lun attributed to T'ien T'ai Master Chih-i. This commentary on the Kuan wu-liang-shou ching was held as the orthodox interpretation of this important sutra.

3. In 1021, the Fourteenth Patriarch of the Chinese T'ien-T'ai school, Chi-rei (960-1028), wrote his Kuan-chin-shou Miao-tsun-shou which was a commentary on Chih-i's Commentary on the Meditation Sutra.

 4. The Shi-fang-yao-chueh attributed to Tz'u-en.

 5. The Ching-t'u lun by Chia-ts'ai, a commentary by Chih-ching (non-extant).

 6. The Ojoyoshu by Genshin.

These authors regarded the three sutras: the Sutra of Immeasurable Life, the Meditation Sutra, and the Amitabha Sutra as very important, although they did not confine essential Pure Land thought to them. In addition, other Sutras play their part: the Avatamsaka Sutra (Kegon-kyo), the Lotus Sutra (Myoho-renge-kyo), the Sui-ch'iu-t'o-lo-ni ching (Kagawa), and the Tsun-sheng-t'o-lo-ni ching (Shogei), all of which expound the teaching of birth in the Pure Land.

The Sutra of Immeasurable Life

The Sutra of Immeasurable Life explains the practices Dharmakara Bodhisattva undertook in becoming Amitabha Buddha, and describes in detail Dharmakara Bodhisattva's creation of his forty-eight vows and his subsequent establishment of the Pure Land method of reciting.

The Wang-sheng lun  is a commentary on the Sutra of Immeasurable Life and outlines five practices by which one can attain birth in Amitabha Buddha's Pure Land:

1) Prostrating oneself before the Buddha.

2) Calling the Buddha's name and giving praise.

3) Single-mindedly desiring to enter the Pure Land and concentrating on this goal.

4) Visualizing the Pure Land, the Buddha and Bodhisattvas through the eyes of wisdom acquired by virtue through the above mentioned concentration.

5) Transferring to others the merit gained from the first four practices, so as to help them to enter the Pure Land along with oneself.

As can easily be seen, these five practices center on intensely focusing the mind in order to visualize the Pure Land and its magnificence. The Pure Land is in fact the realm of Truth, but at the same time, it is a land where definite shapes and forms exist interpreted in a mundane way.

According to the Wang-sheng lun, the Pure Land possesses twenty-nine aspects (twenty-nine definite shapes) and came into being as a result of Amitabha Buddha's original vow. These then represent twenty nine ways in which the world may be correctly viewed by an untainted mind.

The Amitabha Sutra

In the Amitabha Sutra, only the recited meditation is put forward, thus making attainment of birth in the Pure Land clearer and simpler.

The Meditation Sutra

Visualization Meditation

The main thought of the Meditation Sutra, as suggested by its title, is to encourage visualized meditation on Amitabha Buddha and his Pure Land. The benefits of the two gateways known as the contemplative and non-contemplative practices are expounded in a section of the sutra. The Meditation Sutra, the most recent of the three sutras, describes the way Amitabha Buddha then leads people from this life to the Pure Land through the nembutsu. It talks of these actions but does not go into detail. It also discusses a variety of practices other than recitation.  

Chinese Pure Land thinkers of every period have regarded the Sutra of Immeasurable Life and the Meditation Sutra as inseparable and have sought to reconcile the idea of Buddha's universal compassion in the Sutra of Immeasurable Life with the emphasis on visualization practice in the Meditation Sutra.

Two views of Pure Land Meditation

If we compare Chih-i's commentary (from the Chi-rei view) and Shan-tao's commentary, three basic differences emerge:

1:        T'ien-T'ai's view is that the nature of all sentient beings and buddhas is the same, while Shan-tao's view is opposite. Shan-tao felt human nature was always in opposition to the nature of buddhas.

2:        T'ien-T'ai insists on the contemplative aspect of the nembutsu through simply holding it in one's mind, while Shan-tao stressed the practical use of the nembutsu through frequent recitation.

3:       The third difference concerns the buddha body and buddha lands. T'ien-T'ai speaks of Amitabha Buddha and the Pure Land as elements of one's consciousness to be realized in the mind. Shan-tao, on the other hand, spoke of the substantial existence of both Amitabha Buddha and the Pure Land.

Visualization of the Pure Land

The visualization technique described in the Meditation Sutra is a practice of contemplation and visualization that begins with contemplation of the setting sun in the west and progresses gradually until the practitioner is able to envision the whole expanse and contents of Amitabha's Pure Land.

This process begins by sitting erect in the posture of meditation and contemplating the setting sun. Then the practitioner continues meditating until the sun is visualized with the eyes either open or closed. The similarity to the Kasina meditations in Theravadin concentration are clear.

In the second stage of the contemplation, the practitioner first contemplates an expanse of still water and then continues until the water can be envisioned with eyes either open or closed.

Then the still waters of the Pure Land are envisioned in the same manner. This visualization process continues until the whole of the Pure Land can be visualized with clarity.  The sequence is the following:

1) Visualization of the Sun.

2) Visualization of Water.

3) Visualization of the Earth of the Pure Land.

4) Visualization of the Pure Land's jewelled trees beginning with a visualization of  the trunk, then successively the branches, leaves, flowers, fruits, and finally a whole grove of trees.

5) Visualization of the Pure Land's jewelled ponds filled with waters containing the eight Buddhist virtues. One can sense and hear the sound of the waves which represents the teaching of the Dharma.

You will see then that the visualization is not one purely of vision. One must allow the full opening of all the five senses.

6) Visualization of the Pure Land's jewelled towers and hearing the heavenly music which is coming from the towers of the Pure Land.  This is actually an important generator of energy in this visualization.

7) Visualization of the Pure Land's lotus blossom thrones.

In perceiving the petals, flowers and rays of light from the throne, this part of the meditation has the objective of internalizing the idea of the natural rewards of the Pure Land, which is the potential to experience directly the truth of the Dharma.

8) Visualization of the image of Amitabha Buddha.

This is the visualization of the images of Amitabha Buddha accompanied by his two companions, Bodhisattvas Avalokiteshvara and Mahasthamaprapta, sitting on the lotus blossom thrones.

9) Visualization of Amitabha Buddha now with his 84,000 special attributes and with rays of light emanating from his body.

This part of the meditation is the concentration phase that has moved to insight.

10) Visualization of Avalokiteshvara, but clearly with a full understanding of Avalokiteshvara’s attributes and the subtlety of the relation between Wisdom and Compassion.

11) Visualization of the full body of the Bodhisattva Mahasthamaprapta.

12) Visualization of one’s own movement into the Pure Land.

This visualization, which is developed as a full reality, is not different from the Vajrayana process of introducing the attributes of the deity into oneself.

In the Vajrayana system, one develops the attributes within oneself. In the Pure Land, one moves into the new world ambit.

The utility of this difference lies in the suitability for different persons. A person of Greedy temperament is more easily able to use the Vajrayana path, while the person of Confused temperament is more akin to entering into an environment.

13) As a final step in this Insight level of meditation, one visualizes the manifold aspects of Amitabha's universal salvation in all the Buddhist Pure lands.

You will have seen the utility of the Pure Land practice for those of Confused temperament. Allowing for the presence of the other temperaments, there are  various levels of meditation in accordance with their capacities.

Within each category there is a further division into high, middle and low classes. There are then, according to one's capacity and potential level of practice, nine grades in the Pure Land.

It is said that persons of the highest level of superior capacity, in this case with great sensitivity and quickness of mind who keep the precepts and practice the Mahayana teachings; such persons will be welcomed by Amitabha at the moment of rebirth and escorted by him to the Pure Land.

We are not suggesting here a literal welcome, but actually a sudden revelation and entry into the Pure Land by the opening of one’s own true introspective nature, which is Amitabha.

However, Pure Land Buddhism teaches that Amitabha will embrace and save all beings. The practice here shifts from contemplative practice to calling on the name of Amitabha Buddha with faith, even as few as ten times.

Note that each one of these stages of visualization is in fact a separate meditation. There are eight meditations of Concentration and five of Insight Contemplation.

The three types of persons each has a different meditative practice, so the meditations can be said to be sixteen, but our preference is to consider the three meditative practices as applied differently to the thirteen, which make thirty nine different practices available.

This practice is gradually developed with the verbal recitation of Amitabha's name (nein-fo) until all becomes natural and all energy can be placed upon the pronunciation of the recitation.

Recitation method of meditation

Those who are capable may start immediately with the recitation method. However, in the recitation method, it is a mistake to believe that simply reciting the name Amitabha will lead to that Pure Land state and beyond. If this were so, thousands of Pure Land Buddhas would be among us. Indeed, it is precisely the same measure of dedication that was applied to the visualization technique that leads one correctly on the path of the recitation technique.

The recitation meditation has two aspects. The first one is on breathing, which becomes actually a one pointed act of concentration upon the sensation of the breath in contact with the body, accompanied by the purifying concept of what Amitabha symbolizes. For example:

On the in-breath, repeat within consciousness the name "Amitabha." On the out-breath, repeat silently the name "Buddha." Then, using a mala, (beads) count, repeating the above in and out breath recitations until you get to ten. Then repeat the process counting backwards to one.

Another beautiful way is to visualize a different color lotus with each utterance (the colors are blue, yellow, red and white), while another is to visualize oneself surrounded by light.

The essence of the visualization practices is to develop concentration. This leads one through an equivalent of the Jhana states that are not enumerated and thereupon into insight.

If one is alert, one can see a clear connection here to the gradual path and the direct path. Pure Land provides a gradual path by way of visualization and a direct path by way of using the recitation as a vehicle.

The great danger is threefold.

Since the direct way is really most suitable for those of quick mind, the apparent simplicity in the idea draws people to that technique. Thus they may be trapped forever in a dead end, while the better approach would be the visualization gradual method which eventually leads to the same point.

The second danger is in believing that the direct path is easy. One cannot simply sit with an empty mind reciting Amitabha Buddha; there is much more to it than that. However, it is not our task here to teach those meditations, but rather to show the relations which exist between all groups.

The third danger is falling into the trap of entering a Pure Land or ‘Tien Tai’ group that adheres and limits itself to only one approach. This has been a great problem in the development of Buddhism in the past. There has been a tendency to emphasize one aspect of the great Buddhist path and ignore others, even within one’s own group.

We are fortunate that China, in its Golden Days, had masters who were open minded and flexible. We even find patriarchs of one sect, for example of Chan, being a master of another sect within Chan, or even outside Chan itself. Even Taoists in that age studied within Buddhist monasteries. This is the spirit we wish to develop and teach here in this course.

Exercise  11

In this exercise, you are to imagine that you are completely dissatisfied with your life. In your imagination, you have to build an imaginary world as a stepping stone to accepting the truth that there is a pure and wonderful Buddha within you. As you build up this world, you must build ten subjects of meditation. Describe this world and the building of it through the meditations.