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Visualization
Visualization
Alexander Berzin
Morelia, Mexico, September 1998
rather than as a young body. This is one usage of the imagination, and as you can see,
its creative: its artistic and very helpful.
Likewise, we can use our imaginations to help us to develop positive qualities, such
as compassion. For instance, we can imagine a sheep about to be slaughtered and
imagine ourselves as that sheep about to be slaughtered, and how we would desperately
want to be free from that fate. Then we could imagine our mother, our father, our
friends, and so on as this sheep. This helps us to develop a strong wish that they be free
of having to be killed as well. And eventually we think about the sheep itself that is to be
slaughtered. In this way, we open our hearts out to developing more compassion for
others and wishing they be free from suffering.
In the sutra path theres a tremendous variety of things that we imagine to help us
overcome negative qualities, develop good qualities, and become more realistic. Like, for
example, imagining if we were to die right now, would we really be emotionally prepared
for that?
How to Visualize
Many people say, Well, I cant visualize. So how can I use these methods? Actually, if
we take a moment to investigate, we find that we all do have powers of imagination. For
instance, try to remember what your mother or your best friend, it doesnt matter who,
looks like. Please do that for a moment. We all are capable of remembering what our
most closely loved ones look like. So, we are able to visualize.
I remember once I was in India with a friend of mine who really had a problem with
visualizing. We were on a long bus ride together on a very hot day and she was suffering
very much from heat and thirst. So I started to torture her in a sense by saying, Wow,
wouldnt it be great if we had some nice cold oranges. Can you imagine how refreshing
they would taste? And their smell? And all of a sudden she discovered that she was able
to visualize and imagine an orange very well. So, we all are capable; its just a matter of
training.
Another use of imagination in sutra is imagining a Buddha in front of us as an object of
focus to gain perfect concentration. The sutra path is divided into
the Hinayana and Mahayana, the modest vehicle of mind and the vast vehicle of
mind. In the Hinayana schools, the usual way to develop absorbed concentration is to
focus on the breath, which uses senseconsciousness. We focus on the physical sensation
of the breath going in and out of the nose. Mahayana, however, points out that we have
to consider what are we using the concentration for. Were using it to be able to focus
on reality with concentration and to stay focused on feelings of love and compassion.
Therefore, what we want to be able to do is to concentrate with our mental
consciousness, not with our sense consciousness. And so, in Mahayana, the preferred
way of developing concentration is on an imagined Buddha.
and events, as well as onto ourselves and others. The Sanskrit and Tibetan terms for this
total absence are usually translated as emptiness, but this is a bit misleading.
Emptiness implies something that is empty, like an empty bottle, whereas although
there is something that is devoid of impossible ways of existing, the term here connotes
only the total absence of these impossible ways. The Sanskrit term shunya and the
Tibetan translation of it, tongpa (stong-pa), after all, are both also the words for zero.
This distinction between voidness and emptiness has an important ramification in terms
of how we meditate on this crucial Buddhist teaching.
Lets look at a simplified example of what voidness means. Suppose I have done
something destructive and, filled with guilt, I believe that Im a monster. Nobody,
however, exists as a monster. Thats totally impossible; there are no such things as
actual monsters. When we focus on voidness, we focus merely on no such thing. What
our minds are projecting does not correspond to anything real; there is a total absence
of an actual referent to our projections.
It is important to dispel all the crazy fantasies we have about ourselves, such as that we
are monsters. This is especially so in tantra where we work with our self-image, which is
what were dealing with when we imagine ourselves as one of these Buddha-figures. We
contemplate how our usual self-image is crazy, without any real referent. We
understand, Im not a monster, because there are no such things as monsters. And
then we recite in a tantric visualization practice (a sadhana), Within voidness, I arise as
so-and-so.
Often this phrase we recite is translated as, Out of voidness, I arise as so-and-so, but
the phrase doesnt mean that we leave our understanding of voidness. Rather, it is
within the sphere of all this craziness being gone, coupled with the understanding that it
never corresponded to anything real, that we then imagine ourselves as one of these
figures. This means that, within this state in which all impossible modes of existence are
absent, I now arise as what is possible in relation to my bodhichitta aim.
With bodhichitta based on love and compassion for all limited beings, we focus on our
individual enlightenments that have not yet happened, but which can happen on the
basis of our Buddha-nature qualities. The Buddha-figure that we visualize ourselves as
represents that not-yet-happened enlightened state. In other words, our actually being
an enlightened being and having all the positive qualities of such a being is possible, not
impossible. Why is it possible? Because we all have Buddha-nature, which means we all
have all the potentials and capacities to be like that. We then label me on the basis of
those Buddha-nature factors on our mental continuums and on our individual not-yethappened enlightenments that can be inferred on the basis of those factors.
This is very important because, when dispelling all these fantasies about ourselves, we
also dispel the disturbing emotions that go along with that. When we think, Im a
monster, we have a great deal of self-hatred and low self-esteem. When werealize that
we are not a monster there are no such things as monsters then disturbing emotions
like low self-esteem and self-hatred have no basis. So we dispel that. The same method
works with other disturbing emotions, such as when we think, Im Gods gift to the
world; Im so wonderful. This is macho arrogance. We have to dispel that as well. Then,
within that absence, we arise as this Buddha-figure based on the fact that we do indeed
have the potentials to become it as part of our Buddha-nature.
This is not self-deception because we know were not there, were not yet a Buddha. But
it is not distorted or crazy either, because we have the potentials to achieve it. Of course,
we could argue that we also have the potentials to be reborn as a dog. But its not the
same thing, since theres no benefit to be gained by imagining that we are a dog. There
is, however, great benefit to be gained by imagining that we have perfect compassion or
perfect wisdom. Imagining and practicing now as if we had perfect wisdom and so on
helps us to develop these qualities more quickly.
Obviously, it is absolutely essential not to deceive ourselves feeling that were there
already; otherwise we never make any progress. Just as when trying to gain
concentration in sutra, we imagine a Buddha in front of us, here we imagine all the
qualities of a Buddha so that it helps us to keep them as our safe direction. Similarly
with the bodhichitta aim, the wish to achieve enlightenment to help all limited beings,
imagining ourselves endowed with these Buddha qualities makes that focus on our notyet-happened Buddhahood even stronger. This is the direction we want to go in and we
want to achieve this goal in order to be best able to help everyone.
stick acupuncture needles in certain points of this subtle body and it affects even our
gross body. A pure appearance in the form of a Buddha-figure is just another quantum
level regarding our bodies. So, the second meaning of pure and impure appearances
refers to these two levels of what we look like, the two quantum levels: the ordinary level
and the level of our appearance as a Buddha-figure.
If we factor together these two quantum levels of what we look like with the first
meaning of pure and impure appearances as regarding how we exist, then we can have a
pure appearance of how both quantum levels actually exist and an impure appearance of
some impossible mode of existence that our minds project onto either one of them. We
can see how, without being clear about these distinctions, we could become confused
about this issue of pure and impure appearances.
It is important to realize that perceiving a mixture of impure and pure appearances of
how things exist involves both our eyes and our minds. Both visual and mental
consciousnesses mix the appearance of a nonsolid identity with the appearance of a
solid identity. We can understand this through a very simple example. When we see
something, what are we actually seeing? Were seeing several things mixed together. The
first thing were seeing is innumerable dots of light from each of the cells in our retina
and we perceive them appearing with a nonsolid manner of existence. Mixed with that,
our minds put these dots together and perceive as well the appearance of not only
a conventionalobject, but the appearance of a conventional object that truly exists as
something solid. Were not just talking about seeing somebody as a monster; were
talking about how our ordinary sight works.
One of the important points that Tsongkhapa, the founder of theGelug tradition, made
is that the object to be refuted by voidness, the thing we have to work on, is how our
minds operate every single instant of our lives. Its not something that only happens
when were insane; Tsongkhapa is not just talking about paranoia. Hes talking about
how our minds ordinarily work. Our minds put together all the dots and project onto
them not just a conventional figure, but a conventional figure that appears to exist
solidly as this or that. All the senses work like that. When there is the sound of a voice,
all these little hair-like structures inside the ear vibrate and send electrical pulses to the
brain; the brain puts these together into words and then we understand them.
Now, the problem here is that we believe that things exist solidly, the way that the mind
puts them together and makes them appear. Lets take this point to the level of
emotions. Going back to our example, there are all these dots of light and we see the
dots combined together into a conventional object, which we take to be a spider. Thats
accurate. But then we project onto the appearance of the conventionally existent spider
an impossible manner of existence, as being solidly a spider. We scream, Ah! Theres
a spider and project onto this accurate appearance of what it is something impossible:
Its a monster and its going to get me. All sorts of paranoia and fear build on that.
The basis for this scenario is putting the dots together first into a spider and then
projecting onto it a solid identity of not only a spider, but also of a monster that is going
to get me. In other words, were not denying the accurate appearance of the dots on
another level as being the appearance of a spider. But the spider is merely a limited
being that has a whole life of its own. Its out there on the wall trying to find food and
then its going to go home to feed its babies and so on. But we put the dots together and
see them instead as being solidly a spider. We then no longer view it as merely a
limited being with an ordinary spider life of its own. Rather, once weve made it into a
solid monolith of a spider, then we hang onto that framework that its solidly and
inherently existent as a monster. Based on that come our paranoia and fear.
It is the same with the feelings that we have about ourselves. We mix a pure and impure
feeling about how we ourselves exist. The pure one is that were open to many
possibilities; we have many facets of personality and talent; and so on. On top of that
basic general feeling of whats actually there, we mix the feeling of having a solid
monolithic identity: Im Gods gift to the world or Im a loser. Then we identify with
that monolithic feeling and we become completely neurotic. All our disturbing emotions
follow from that.
The Sakya tradition, one of the four traditions within Tibetan Buddhism, speaks about
the inseparability of samsara and nirvana. This is taken on several levels. On one level
weve discussed this already, Im just putting it into another framework is the
inseparability of how our minds make things appear solidly and non-solidly.
Inseparable here means that theyre mixed together. If we look at anything, from one
point of view we see that theres a solid appearance-making of it; if we look from another
point of view, theres a nonsolid appearance-making of it. Even when were a Buddha,
even though our minds will no longer make things appear to exist solidly from their own
sides, nevertheless a Buddha will see that for others it is the opposite. The minds of
limited beings make things appear as if their existence were established solidly from
their own sides, and this makes inseparable samsara and nirvana.
The other level of the inseparability of samsara and nirvana is the inseparability of our
gross ordinary appearance and our subtle appearance as a Buddha-figure. Within
ourselves, we have two quantum levels. One is the gross level of how we ordinarily
appear; the other quantum level is the subtle appearance that we have in terms of these
Buddha-figures. So, out of the clear light mind, our energy appears in a gross and a
subtle form. The gross is impure; the subtle is pure. The gross is samsara; the subtle is
nirvana, used in a special sense. Were not talking about the subtle body with the
channels and so on that we find in other tantra systems, were talking about a pure
subtle body. Buddha has this also. Buddha appears as a Nirmanakaya, a Corpus of
Emanations, in ordinary looking forms, and as a Sambhogakaya, a Corpus of Full Use, in
those incredible Buddha-figure forms that only highly realized bodhisattvas can see. The
Sakya tradition makes this point more clearly than the other traditions do.
I think the easiest way to relate to this is considering two quantum levels within our
bodies that are mixed. If we look at the whole package of our bodies from one point of
view, we see an ordinary person and if we look at it from another point of view, we see a
Buddha-figure. Thats one of the keys for understanding the tantra vision of seeing
ourselves as a Buddha-figure or seeing our spiritual mentor as a Buddha, and so forth.
When we work in tantra with visualization, with imagination, we are switching to a pure
level from an impure level, not only in terms of the appearance of nonsolidity; but we
are also switching quantum levels to the plane of a Buddha-figure.
Our minds can make this mixture of the two quantum levels appear as having either
solid or nonsolid existence. The problem is, however, that our minds are automatically
going to make this appearance that we have as a Buddha-figure, based on Buddhanature, appear as a solid identity. Then we might feel that we now have this solid
identity like, Yes! I have clarity of mind. Yes! I have wisdom. Im Manjushri. .It
doesnt have to be as emotional as that, it could be quite subtle, but still theres this
feeling of solidity. When were doing this, we forget about all the other aspects of
ourselves, so we think that this is my monolithic solid identity. However, we know that
were not there yet.
levels of pure and impure appearance superimposed on each other. This is symbolized
quite nicely in the Nyingma tradition manner of visualizing mandalas, for instance. In
those visualizations, we visualize the walls of the mandala as consisting of two levels of
image superimposed on each other. One level is as five thin walls pasted together, with
each wall being a different color light. Another level is as three thin walls pasted
together, with each being made of skulls in different stages of decomposition. We
superimpose and visualize both levels simultaneously. This trains us to see other types
of different levels superimposed. This is not so difficult to do when we use our
imaginations and doing so trains us to see both the ordinary level and the Buddha-figure
level of appearance superimposed in daily life. The Gelug tradition provides a technical
description of how its done.
Anuttarayoga tantra, the highest class of tantra, has two stages of practice. On the first
stage, the generation stage, we see ordinary appearances with our eye consciousness,
but our mental consciousness superimposes on them the image of Buddha-figures and
mandalas. We conceive of these impure appearances as being pure. Then, on the second
stage, thecomplete stage, starting with its first step called body isolation, were able to
actually work with the energy-winds of the eye consciousness and generate them in the
form of a Buddha-figure. In so doing, the pure appearances of Buddha-figures and
mandalas are no longer cognized through a conceptual process.
If we study the different Tibetan traditions we get different views that, when put
together, make our understanding as to how the process of visualizing ourselves as
Buddha-figures actually works much more completely. Its like the three blind men
describing the elephant. One touches the legs, one touches the trunk, one touches the
ears and, when we put together all the information they derive, we get the picture of the
elephant.
focusing on our gross bodies. Thats another advantage. The reason for this is that our
gross bodies are constantly changing. Our body position is always altering slightly, even
while sitting in meditation. Also, one day were feeling good and the next day were
feeling not-so-good, and so on. There are various aches and pains, not to mention itches.
Because of these constant changes, we dont have a consistent stable object to focus on
for gaining absorbed concentration. By contrast, if we focus on this Buddha-figure that
we imagine, that Buddha-figure doesnt change. We can always go back to the same
visualization. What were imagining always stays the same, so its much easier to
develop stable concentration on it.
Its also much easier to gain full concentration on the voidness of the imagined Buddhafigure than it is to achieve total concentration on the voidness of our bodies. Voidness
itself doesnt change; but here, if the basis for voidness in other words, the thing that
doesnt exist in impossible ways is something constantly changing like our bodies,
then the voidness of it gets somehow the word they use in Tibetan is infected by that
instability. By contrast, if the basis for voidness is something that doesnt change, then
its much easier to keep stable focus on its voidness. So, by focusing on the voidness of
the Buddha-figure, its easier to understand voidness itself.
Summary
In summary, this has been our survey of the process of visualization, the use of
imagination in Buddhism. As we can see, it is a very worthwhile and sophisticated
method of practice. At all levels of working with it, from the simplest level of imagining
how a young attractive person is going to look like at 80 years old, all the way up to the
most sophisticated level, visualization helps us to overcome our disturbing emotions
and consequently our problems and difficulties. It enables us to use our potentials more
fully to be of best help to everyone. Although using the imagination is by no means an
easy method, it is a very effective one for attaining liberation and going on to become a
Buddha.
Questions
Question: Following your last reasoning, shall we conclude that Buddha-nature itself is
also void?
Alex: Yes, everything is void of impossible modes of existence. Whatever actually exists,
which means whatever is validly knowable, theres nothing findable inside it that
establishes its existence. Something findable inside an object is an impossible way of
establishing that that object exists, because there is no such thing as something findable
inside it. What voidness negates is the impossible way of existing, by which there is
something inside, solid and findable, that by its own power establishes its existence and
gives it therefore a solid, permanent identity that has not and can never be affected by
anything. So, the only thing that we can say, if we have to say something about what
establishes that things exist is mental labeling alone.
This doesnt mean that mental labeling creates them, since we can mentally label
someone a monster and that doesnt make them a monster. What establishes the
existence of something is that it is merely the referent object of names and concepts, as
validated by valid cognition of that referent object. This fact pertains to everything,
including Buddha-nature, enlightenment, Buddhas, and even voidness itself. Obviously,
we need to think deeply about this in order to understand and realize that it is true.
We tend to wonder, perhaps from our Western scientific point of view, What makes me,
me? And we might say, Well, its the genetic pattern of the chromosomes in my cells;
its my unique genome. Thats something inside me that makes me who I am. But
Buddhism would say Hey! Look a little closer than that. These chromosomes and genes
are made up of molecules, and the molecules are made up of atoms, which are made up
of subatomic particles, which in turn are made up of fields of energy. Where is there
anything findable? There is nothing solid, findable inside us making us who we are.
Theres nothing solid inside the chromosomes making them chromosomes.
So, we exist as who we are because people can conceive of us and think of us and label us
and call us by our name and its a correct label. And thats all! Nothing else is needed to
establish our existence. That is what is meant by mental labeling only. Buddhism has a
very complicated and full discussion on how do we know that a label or a name is
correct. But again, just because I call that cushion a dog doesnt make it a dog. But valid
ways of knowing is another huge topic in Buddhist studies and we cannot go into that
tonight.
Question: We dont have any understanding of what a Buddha is; we can hardly imagine
what can that mean or what can that be. Whatever we think a Buddha is, is only a
projection of our minds. So, if I can only project that, then when I visualize a Buddhafigure, thats a mere projection. How can I know if this projection of a Buddha-figure is
correct or incorrect? In other words, do I have to merely trust my Buddha-nature that
because of my Buddha-nature, the way I project the Buddha-figure in front of me is
correct, or what?
Alex: I think that the Sakya approach of inseparable samsara and nirvana can help us
with this question. According to the Sakya system, not only are samsara and nirvana
inseparable with samsara and nirvana being understood to have many different levels
of meaning but also the basis, path and result levels are inseparable. So, when we are
seeing someone as a Buddha, thebasis level of that is Buddha-nature, the potentials that
will allow that. The resultant level, the final level, is the actual state of Buddhahood that
people can attain and which now exists as a potential. The pathway for going from the
basis to the result is our different levels of more and more
accurate conceptualizationand realization of that Buddhahood.
So, when we are viewing somebody as a Buddha, these three aspects are inseparably
mixed together. Our pathway conceptualization of what Buddhahood is like, which is on
the basis of the foundation level the Buddha-nature factors is just an approximation
of the result, Buddhahood. Its only natural that the pathway level is an approximation;
it cant be anything else. Of course we need to validate our approximation according to
the various descriptions of a Buddha that we read. We dont want to have an
approximation, lets say, that a Buddha is omnipotent like the description of God
Almighty in the Bible. That is not a quality of a Buddha. If our conceptualization is based
on the actual scriptural descriptions and so on, then we can validly work with it even
though it is an approximation.
Question: How can we work with these Buddha-figures when we have this very strong
cultural barrier toward them in their original iconography Tibetan, Indian or
whatever. Because theyre so strange, so alien to us, to our culture and way of seeing, I
cant relate to them. So is it valid that, for example, when I try to develop compassion, if
instead of visualizing Chenrezig, I visualize a face that has been meaningful for me a
face filled with compassion or love or wisdom or whatever.
Alex: Well, we have to be a little careful here. First of all, all these Buddha-figures were
also alien to Tibetan culture, yet the Tibetans were able to eventually, over time, feel
comfortable with them. Being from a different culture is not an inherent barrier.
Second, these figures are not just to be taken at face value. They are used in a very
sophisticated method. All the arms, faces and so on represent many different levels of
meanings and bear profound symbolism. They stand, for example, for many different
realizations that were trying to have in our minds simultaneously. To try to have 24
insights simultaneously in our minds is very difficult if we do it abstractly, not only
Dedication
Let us now dissolve our session then with a dedication another way to dissolve an
appearance. We think that whatever understanding, insight and positive force we might
have gained tonight, may that grow more and more. Particularly, what weve discussed
tonight has not been easy; its very sophisticated. So we hope that our understanding of
it will grow deeper and deeper as we listen to the tapes or read the transcription and try
to understand more and more, if we are interested in doing so. May we be able to derive
more and more benefit from integrating these teachings into our practice and into our
personalities, so that they can help us overcome difficulties and realize more and more
of our potentials to be of best help to everyone. And may we try to put all the pieces of
the Dharma puzzle together, so that we understand more and more and can derive more
and more benefit from the teachings and the practices.
Take for instance, the advise of looking at the spiritual teacher as a Buddha while the
teacher is teaching which, by the way, is a practice for only very advanced disciples,
not for beginners. It is for practitioners who already have put the safe direction of refuge
into their lives and who have a bodhichitta aim of working to become a Buddha in order
to be able to benefit everyone. For that kind of practitioner, then, its very beneficial to
see the spiritual teacher as a Buddha while receiving teachings. But what does that
mean?
We need to put the pieces of the Dharma puzzle together. That means switching
quantum levels from the ordinary level to the Buddha-nature, Buddha-figure level.
Remember, inseparable samsara and nirvana. The teacher has shortcomings, but also
good qualities, inseparably. One is the gross level; one is the more subtle level. The
subtle level is the good qualities. Just as in meditation, we would only focus on the
subtle level for various beneficial reasons, likewise while receiving teachings we would
also focus just on the more subtle level of the teacher in terms of this more subtle
quantum level of being a Buddha. That will allow us to focus on and appreciate the
teachers good qualities while receiving teachings, which will help us to have the most
open and receptive mind to try to understand what the teacher is saying. To focus on the
gross problems of the teacher while listening to teachings distracts us from what he or
she is saying. Its not at all helpful at the time of listening to the teachings.
Nevertheless, regarding the teacher as a Buddha while listening to teachings, in other
words focusing on this more subtle quantum level, doesnt mean that we lose our ability
to discriminate between the teacher saying something correct or something incorrect.
Thats there. Seeing a different quantum level does not preclude the functioning of
discriminating awareness. So, in this way we need to put together all the pieces of the
Dharma puzzle in order to really understand on a deeper level some of the most
confusing teachings.
May our understanding and our process of putting the pieces together grow more and
more, so that we can truly be of best help to everyone.