Mandala of the Mind
The annual water-earth repentance ceremony is an important occasion for accumulating merit and for cultivating wisdom and compassion; it’s also a way to help those reborn in an unfortunate realm gain a more fortunate rebirth. The key to doing this is to start by settling the mind and purifying your actions of body, speech, and mind; then you visualize all the buddhas and bodhisattvas and entreat their support and blessings. Laying down the boundary
The ceremony commences with “laying down the boundary.” This is a rite of purification; it’s a way of creating a sacred space in which all our actions are pure and completely in accordance with the Dharma. Such a space is imbued with a kind of sacred energy which facilitates interaction with the unseen beings inhabiting the various realms of rebirth.
The mind is the key to transforming the profane into the sacred, for when the mind is pure and sincere, there is sure to be a response. The Perfection of Wisdom scriptures state that the mind is the forerunner of all things. We start by observing the mind, understanding its true nature, and returning it to its state of original purity. For when the mind is pure and free of defilements, then the world also becomes pure; indeed, everything arises from the mind.
Using the ten minds of the Great Compassion Mantra to lay down the boundary of the vajra mandala
The boundary of the mind is emptiness itself; the mandala of the mind is the vajra mandala. So, how do we lay out the boundary of the vajra mandala? We use the awesome power of Guanyin’s Great Compassion Mantra contained in the holy water sprinkled along the boundary. While reciting the Mantra we are simultaneously cultivating the ten states of mind which bring us into communion with the bodhisattva Guanyin. In this way we create a mandala which is imperishable and impervious to evil influences, because it is formed out of the pure mind and the perfection of wisdom.
The first nine minds are as follows: the mind of great compassion; the mind of equality; the unconditioned mind; the mind free of defilement; the mind of emptiness; the mind of respect; the mind of humility; the mind of non-confusion; and the mind of non-attachment to views. Based these nine minds we realize the mind of supreme enlightenment. These ten minds of Guanyin are also known as the “ten minds of the water-earth ceremony.” During this seven-day ceremony, by cultivating these ten minds we clear away all obstructions and experience the unhindered joy of the Dharma.
The wondrous power of Guanyin relieves the suffering of the world
Lately there have been so many disasters: the big earthquake in Nepal, the corn-dust explosion at the Formosa Fun Coast; the flooding at Wulai; the industrial explosion in Tianjin; and the terrorist bombing in Bangkok. The fear and sorrow generated by such disasters can’t be alleviated by mere material assistance; what’s needed is the healing energy generated by the power of prayer.
Faced with the immense destructive potential of the four great elements—earth, water, fire, and wind—we gain insight into the ever-present reality of impermanence and suffering. This is something we need to keep in mind during the entire course of this ceremony.
Using the Four-stage training to transform life
We use the Four-stage training taught by the Buddha to transform our lives and exert a positive influence in the world. We start by understanding the Buddha’s teaching of karma—the universal law of cause and effect—for only then are we able to completely and sincerely practice repentance, refrain from evil, practice goodness, and thereby lay down the foundation for final liberation. This is the first stage, the Agama Stage, wherein the emphasis is on renunciation. In the second stage, the Prajna Stage, the emphasis is on the cultivation of wisdom which dispels all delusion and culminates in nirvana. In the third stage, the Saddharma Pundarika Stage, the emphasis is on generating the mind of enlightenment and applying it to purifying oneself and relieving the suffering of others. In the fourth stage, the Avatamsaka Stage, the emphasis is on understanding that the innumerable Dharma doors all return to the heart; and that all virtue, concentration, and wisdom arise in the heart.
The common thread which runs through all four stages is the cultivation of the heart and mind. This is the way to eliminate suffering and bring happiness to oneself and others while realizing how to peacefully coexist with others and the natural world; it’s also the way to realize the principle that “When the mind is at peace, the world is at peace.” After laying down such a foundation of immeasurable goodness, we can set in motion a virtuous cycle, bring relief to disaster victims, and establish a pure land on earth.