(5.2) Sukhavati - The Technique of Pari-Ajna Ekagrata

[Niết Bàn Tầm]

SUKHAVATI (PURE LAND BUDDHISM)

(Part 2/3)


2.   SUKHAVATI AND THE TECHNIQUE OF PARI-AJNA EKAGRATA

In Hoasentrenda, when we mention, talk about, or discuss the practice of Sukhavati (i.e., Pure Land Buddhism), we basically refer to two things: (1) the recitation of Amitābha Buddha's name and (2) the visualization and contemplation of a subject associated with Him. Depending on the practice level, the subject could be a red dot (representing His returning energy), His mantra Hrih (representing His wisdom), or His dharma body (dharmakaya).  In this practice section, we also use the word Buddhanusmrti in lieu of Sukhavati, or to sometimes mean the Buddha recitation part only.[5]

2.1. The Technique of Pari-Ajna Ekāgratā

Pari-Ajna Ekāgratā = Mindfulness Meditation with a Subject in Front of Ajna

Although the phrase Pari-Ajna Ekāgratā (PAE) seems a new phrase to many of us, the meaning of this phrase is about a meditation technique that goes back at least as far as the historically evident time of Shakyamuni Buddha. The success of a religious cultivator entirely depends on this technique. 

So, how does this technique apply to Buddhanusmrti cultivation? Here is an example:
(1)   The words to be recited: 'Namo Amitabha Buddha'.
(2)   The object to contemplate: a tiny dot in the center of the dark space (i.e., the flesh eyes are 100% closed). This point is of the same height as, and about the length of your arm away from, your ajna.
    Note: The tiny dot is colorless for a Buddhanusmrti beginner before he/she works on its color, which is covered in the section of step-by-step techniques below.

The practitioner should strive to gather, direct, and fix his/her concentration to the tiny point; and, at the same time, recites the words 'Namo Amitabha Buddha' in a slow and prolonged fashion and at the highest possible pitch (note that since it is a mental evocation of the words, there will not be any vocal sound). In addition, when the practitioner delivers the recitation, he/she must drive it directly (i.e. from the ajna) towards the tiny dot and push it as far as possible. This practice will lead him/her through different levels of concentration and degrees of tranquil single-mindedness.

The Buddha recitation: 'NAAAaaaaaa...MOOOoooooo...AAAaaaaaa...MIIIiiiiii...TAAAaaaaaa...BHAAAaaaaaa ...BUUUuuuuuu...DDHAAAaaaaaa...'

   For those cultivators who want employ the PAE technique for the mantra of 'Om, Mani Padme Hum' in order to achieve the undisturbed single-mindedness, the mantra recitation is split into 2 different tones as follows:
▪   Tone 1: OOOooommmmmm
▪   Tone 2: Ma Ni Pad Me Hum
Similar to the Buddha recitation, these sounds (syllables) must be sent out directly from the cultivator's ajna towards a tiny point and as far as he/she could.

   A special side note:
Believe it or not, the PAE technique is also perfectly applicable to Catholicism cultivation. For example, those who want to see Hail Mary recite Her name in the following fashion:
'AAAaaaaaa...VEEEeeeeee...MAAAaaaaaa...RIIIiiiiii...AAAaaaaaa...'
While reciting, the cultivator strives to visualize a white dot as tiny as the one in these brackets (.). Alternatively, he/she could start with the visualization of each bead of a rosary and, once the whole rosary appears, switch to the white dot.

2.2.   Buddhanusmrti and the Other-Power

Flipping through Theravada texts, we can find some section mentioning the way to enter the Formless Realms (aruppas) in meditation. The technique is to visualize a star as small as the dot in these brackets (.). When applying this technique to Buddhanusmrti cultivation, a practitioner will use the red dot as the means to enter these formless realms. Moreover, because the red dot represents Amitābha Buddha's ushnisha-returning energy (i.e. the Other-Power), the practitioner could use it to travel to His world, meet Him and His residents, and even borrow His TV to perform religious salvation.

What about the calling of Amitābha Buddha's name? We need to revisit the returning energy of the light emitted from His ajna, and discuss its 'sound'. Despite the fact that the light possesses the Buddha's mental energy, it has a sound, which says 'Namo Amitabha Buddha'. The beauty of this sound is that it also manifests in different languages depending on the world the light travels through and even the person that wishes to interact with it. The above 'Namo Amitabha Buddha' is the sound of this energy for an English speaking cultivator. It becomes 'Nam Mô A Di Đà Phật' for a Vietnamese cultivator. And so forth.  Moreover, since the Buddha wants to send this energy to all Impure Worlds and make sure that their inhabitants could listen (and listen well), the sound must go slowly and in a prolonged tone. Hence, instead of running as 'Namo Amitabha Buddha', it moves as 'NAAAaaaaaa...MOOOoooooo...AAAaaaaaa...MIIIiiiiii...TAAAaaaaaa...BHAAAaaaaaa...BUUUuuuuuu...DDHAAAaaaaaa...'

When a Buddhanusmrti cultivator applies the Pari-Ajna Ekāgratā technique to his/her Buddha recitation and visualization of a red dot, he/she is tuning in to Amitābha Buddha's mind and energy. Doing so well would help the cultivator not only ably connect to the Buddha's call but also achieve the state of single-mindedness, which are the two sufficient conditions for him/her to smoothly sail to the Buddha's ushnisha and meet Him. Another pleasant result of the cultivator's endeavour to simultaneously perform the name recitation and the red dot visualization is that he/she is able to stop all uninvited thoughts arisen by Greed, Anger, Delusion, and the internal warfare among them, and attain a tranquil, undisturbed mind.

The above method that Sukhavati cultivators use to travel to Amitābha Buddha's land has another benefit. Because they all travel to the same place (the Buddha's land) with the same purpose (visiting Him), they do not need to ask or will not be asked as to where they head to and why. In addition, because they all travel on the same means of transport (the Buddha's returning light) and this transport is powerful, free, and limitless, they do not need to compete for a space, argue for a seat, or overtake each other. The clear purpose and the protected, happy state of travelling make it unnecessary for Sukhavati cultivators to use self-protection mudras.

We usually use the following analogy when talking about Sukhavati cultivation: 'Cultivating Sukhavati is like a child's hanging on to the hem of Daddy's T-shirt to go to the cinema. The child does not need to know the traffic rules or the map to the cinema. He/she does not even need money or anything else. Criss-cross dancing along the way with a yummy ice cream on his/her hand, the child enters the cinema and enjoys the movie without a single thought of worry. Everything is nicely covered by his/her beloved Daddy.'   


Endnote:
[5] For more information on the wider meaning of Buddhanusmrti, see https://en.wikipedia.org/wiki/Buddh%C4%81nusm%E1%B9%9Bti, or
http://www.encyclopedia.com/religion/encyclopedias-almana*** ***-transcripts-and-maps/buddhanusmrti-recollection-buddha.