Buddhism of Wisdom & Faith

 

5. PRACTICE

 

 

Intensive Practice is Indispensable

 

As indicated above, a cardinal element of Buddha Recitation is the Vow for rebirth in the Pure Land.

Some people may think, "As long as I keep reciting the sacred name and the myriad virtues of Amitabha Buddha over and over, I will naturally accumulate countless virtues. Even if I do not achieve rebirth in the Pure Land, those merits and virtues will not be lost."

Such thoughts are not only erroneous and dangerous, they show a lack of wisdom. This is because the virtues accumulated through cultivation without a Vow for rebirth in the Pure Land will become merits and blessings in the next life. In that next life, while enjoying these delusive blessings, we are likely to create bad karma; in the following lifetime we will surely sink and be lost along the three Evil Paths. Failing to seek rebirth in the Pure Land is therefore a dangerous mistake! For this reason, Faith and Vows were referred to earlier as "Wisdom Practices."

Still, Faith and Vows without Practice are like a boat with a rudder but no oars; they cannot result in rebirth in the Pure Land. Some people, hearing that "only earnest Faith and Vows are necessary, for at the time of death ten utterances or even one will ensure rebirth in the Pure Land," may immediately think: "If this is so, there is no need to hurry -- reciting the Buddha's name on our deathbed is good enough." Such thinking is also erroneous and trivializes the practice of Buddha Recitation.

We should be aware that the main condition for rebirth in the Pure Land, according to the Amitabha Sutra, is that a person on his deathbed have an undisturbed mind. If the cultivator truly has no aberrant, topsy-turvy thoughts at the time of death, then one thought or ten thoughts of Amitabha Buddha will ensure rebirth in the Pure Land.

However, who among us can be certain that he will not have disturbed thoughts at the time of death? If we do not concentrate on recitation in our daily lives, at the time of death the four constituents of the body (earth, water, wind, fire) will come apart, the power of karma will intensify, our bodies and minds, gripped by suffering, will be overwhelmed by fear and dementia -- at that time, even one thought of Amitabha Buddha will be impossible, let alone ten thoughts!

If we want some assurance at the time of death, we should practice Buddha Recitation assiduously in our daily lives, striving for "one-pointedness of mind." While it is possible in theory to wait for the time of death to recite the Buddha's name, in practice this is not a simple matter. Therefore, Pure Land cultivators should strive to practice steadily and should not be indifferent to or contemptuous of Practice -- lest they fail to achieve rebirth in the Pure Land.

 

Buddha Recitation and the Four Realizations

 

Reciting the Buddha's name seeking rebirth in the Pure Land is a "perfect sudden" method in the Mahayana tradition, because the cultivator takes Enlightenment in the "effect stage" as his point of departure for awakening the mind in the "causal stage." If it were not taught by Buddha Sakyamuni Himself, who would believe that a common mortal of the "Four Ways of Birth and Six Paths" could reach the stage of non-retrogression, equal to the higher level Bodhisattvas, thanks to Amitabha Buddha's power of "welcoming and escorting"? After all, cultivators following other methods would have to spend ten thousand eons in diligent, continuous cultivation to obtain such results. With the Pure Land method, since the cultivator has put his faith in "other-power" in addition to using all his "self-power," every single cultivator will be reborn in the Land of Ultimate Bliss, escape the cycle of Birth and Death and achieve non-retrogression.

If we were to use Buddha Recitation to discover the Mind-Ground and awaken to our Original Nature, the Pure Land method would be no different from other methods. However, when we rely on Buddha Recitation to seek rebirth in the Pure Land, this method has unique characteristics.

Ancient masters have said:

1. Birth in the Pure Land is definitely birth; however, return to the Pure Land is, in truth, no return. This is True Realization of realms, not of beings.

2. Return is definitely return; however, birth is, in truth, No-Birth. This is True Realization of beings, not of realms.

3. Return is, in reality, no return; birth is also, in truth, no birth. This is True Realization of both realms and beings.

4. Return is definitely return; birth is definitely birth. This is not True Realization of realms and beings.

These four statements explain the Four True Realizations of Pure Land teachings. True Realization means thorough comprehension of essence, or noumenon. Since the whole Dharma Realm is only Mind, sentient beings and realms are illusory. If we conceive that there are sentient beings achieving rebirth in the Pure Land and that there are realms to go back to, we are still attached to beings and dharmas and are still making a distinction between here and there. This is not True Realization, i.e., not a complete understanding of essence and noumenon. The reverse is called True Realization. The ancients have summarized the idea in the following stanza:

Recitation is equal to non-recitation, No-Birth is Birth, 
Do not bother to move even half a step, 
You have arrived at the Enlightened capital city.

True Realization of beings and realms is the ultimate goal of Pure Land practitioners. Nevertheless, the doctrine taught in the Three Pure Land sutras and the Commentary on Rebirth is No. 4 ( "not True Realization of realms and beings"), which is consonant with seeking rebirth in the Pure Land. This is because Buddha Sakyamuni knew that common mortals in this world of the Five Turbidities, especially in this Dharma-Ending Age, would have heavy and deep karmic obstructions; establishing a realm of marks, enabling them to anchor their minds and cultivate, would be difficult enough -- not to mention abandoning all marks!

If common human beings of this Dharma-Ending Age cultivate while grasping at marks (i.e., the Pure Land), their Practice and Vows will be more earnest and the final result of rebirth in the Pure land easier to achieve. Once reborn in the Pure Land, why worry about not attaining the state of No-Birth and No-Mark?

For those who are not of the highest capacity or endowed with a sharp mind, hastening to achieve lofty goals and engaging in cultivation without marks leaves the mind with no anchor. Earnestness and sincerity are then difficult to develop. If their Vows are not earnest, how can they achieve rebirth in the Pure Land, and without rebirth in that Land, how can they escape Birth and Death? This is an instance of "haste makes waste," climbing high but landing low, wanting to be clever and ending up clumsy and awkward!

Many who like to voice lofty principles frequently reject the Pure Land method in these terms: "To recite the Buddha's name seeking rebirth in the Pure Land is to grasp at marks, seeking the Dharma outside the Mind, failing to understand that all dharmas are Mind-Only." These individuals, seeking the subtle and the lofty, are in reality shallow and superficial! This is because they do not understand that if the Saha World is Mind-Only, then the Western Pure Land is also Mind-Only, and nothing can be found outside the True Mind. Thus, to recite Amitabha Buddha's name is to recite the Buddha of our own Nature and Mind; to be reborn in the Pure Land is to return to the realm of our own Mind -- not to an outside realm! Since neither the Saha World nor the Pure Land is outside the Mind, how can remaining in the Saha World, enduring samsara, scorched and burned by the fire of the Five Turbidities, be compared with returning to the tranquil and blissful Pure Land -- the pure and cool realm of freedom?

We should realize that the ones truly in a position to honor the Mind-Only Pure Land are those who have attained the Dharma-Nature-Body, always free and at ease in all circumstances. At that time, whether in the Saha World or in the Land of Ultimate Bliss, they are in a "pure land," in the state of Mind-Only -- in the state of liberation. Otherwise, though they may discourse endlessly on the mystery and loftiness of the Pure Land, they cannot escape bewilderment and delusion in the "bardo stage," and, following their karma, revolving in the cycle of Birth and Death!

 

Buddha Recitation and the Four Practices

 

Sentient beings usually differ in preferences and innate capacities. Therefore, although they may engage in the common practice of Buddha Recitation, they are bound to differ somewhat in their practice. For this reason, ancient masters have summarized four types of practice: Zen-Pure Land; Sutra Recitation-Pure Land; Esotericism-Pure Land; Exclusive Pure Land Practice.

 

The first category of cultivators comprises those who engage primarily in Buddha Recitation but practice Zen as well. They are said to practice Zen-Pure Land also called dual practice of Zen and Pure Land. Here, rebirth in the Pure Land is the principal goal, while seeing the True Nature and becoming enlightened to the Way is a secondary matter which depends on the individual practitioner's good roots and conditions.

The second category comprises those whose main practice is Buddha Recitation with Sutra Recitation as an ancillary practice. They are said to practice Sutra Recitation-Pure Land. As for the sutras chanted, some prefer the Diamond Sutra or the Amitabha Sutra, while others prefer the Avatamsaka Sutra or Lotus Sutra, or else individual chapters, such as the "Avalokitesvara Chapter" (Lotus Sutra, ch. 25) or the Chapter on "Samantabhadra's Practices and Vows" (Avatamsaka Sutra, ch. 40).

The third category is composed of those who engage in Buddha Recitation as their primary practice and Mantra Recital as an ancillary one. They follow the practice of Esotericism-Pure Land. The mantras vary with the practitioner and include such dharani as the Great Compassion Mantra, the Thousand-Armed Avalokitesvara Dharani, the Rebirth Dharani, etc.

The fourth category of cultivators comprises those who practice Buddha Recitation diligently and exclusively without cultivating other methods.

Within this group, those of high capacities practice the Sixteen Meditations as taught in the Meditation Sutra, while the great majority only practice oral recitation of the Buddha's name.

 

The Pure Land Patriarch Shan Tao and Zen Master Yung Ming are traditionally believed to be transformation bodies of Amitabha Buddha. However, Master Shan Tao taught diligent Buddha Recitation alone; Zen Master Yung Ming, on the other hand, in addition to reciting the Buddha's name one hundred thousand times each day also engaged in other practices, totaling 108 in all. The Patriarch Yin Kuang once commented in this regard:

They both teach rebirth in the Pure Land, but the method followed by Master Shan Tao is designed to help those of limited or moderate capacities and belongs to theexclusive Pure Land practice. Master Yung Ming's method, on the other hand, aims specifically to encourage those of the highest capacity, and belongs to the perfectpractice.

People in the Dharma-Ending Age are generally of limited or moderate capacities. For this reason, among the four methods discussed above, they should, perhaps, choose Exclusive Pure Land practice, in order to ensure rebirth in the Land of Ultimate Bliss. However, each person is different in preferences and innate capacity and cannot be coerced. Therefore, while he may practice several methods concurrently, the Pure Land practitioner must be attentive and clear in his mind as to the two aspects of Practice: principal and subsidiary. The emphasis should always be on the principal aspect, i.e., Buddha Recitation. Only in this way will he follow the path of cultivation without obstacles and without missing the goal of rebirth in the Pure Land.

 

Four Methods of Buddha Recitation

 

Buddha Recitation does not consist of oral recitation alone, but also includes contemplation and meditation. Therefore, within the Pure Land School, there are, in addition to Oral Recitation, three other methods, namely: Real Mark, Contemplation by Thought and Contemplation of an Image.

 

1. Real Mark Buddha Recitation

This entails penetrating the Mind's foremost meaning -- reciting our own original Buddha Nature. It is to contemplate the Real Mark Dharma Body of the Buddhas, resulting in attainment of True Thusness Samadhi.

This method is really a Zen practice; however, since the realm revealed by the meditational mind is the Pure Land, it also qualifies as a Pure Land practice. This method is not for those of limited or moderate capacities -- if the practitioner is not of the highest capacity, he cannot "become enlightened and enter" into it. For this reason, few Pure Land teachers promote it and the proponents of the method are found chiefly within the Zen tradition.

Incidentally, I would venture to say here that while we are still treading the path of Practice, not having reached the stage of Perfect Enlightenment, all Dharma methods are expedients; Buddha Recitation is an expedient and so is Zen. According to the Three Pure Land sutras, Buddha Sakyamuni provided the expedient teaching of the Western Pure Land, and urged sentient beings to recite Amitabha Buddha's name seeking rebirth there. With this method, they can escape Birth and Death, avail themselves of that wonderful, lofty realm to pursue cultivation, and swiftly attain Buddhahood. Diligent Buddha Recitation also leads to Awakening, as in Zen; however, the principal goal of the Pure Land School is rebirth in the Land of Ultimate Bliss, while the degree of Awakening achieved is a secondary consideration.

Thus, the goal of Real Mark Buddha Recitation falls within Pure Land teachings. However, from the standpoint of an expedient leading to rebirth in the Land of Ultimate Bliss, it does not truly qualify as a Pure Land method within the meaning of the Three Pure Land sutras taught by Buddha Sakyamuni. This is, perhaps, the reason why Pure Land Patriarchs merely referred to it to broaden the meaning of Buddha Recitation, but did not expound it widely.

 

2. Contemplation by Thought Recitation

This entails meditation on the features of Buddha Amitabha and His Land of Ultimate Bliss, in accordance with the Meditation Sutra. (The Sutra teaches a total of sixteen contemplations.) If this practice is perfected, the cultivator will always visualize the Pure Land before him. Whether his eyes are open or closed, his mind and thoughts are always coursing through the Pure Land. At the time of death, he is assured of rebirth there.

The virtues obtained through this method are immense and beyond imagination, but since the object of meditation is too profound and subtle, few practitioners can achieve it. This is because, in general, the method presents five difficulties:

 

a)    with dull capacities, one cannot easily succeed;

b)    with a crude mind, one cannot easily succeed;

c)    without knowing how to use expedients skillfully and flexibly during actual practice, one cannot easily succeed;

d)    without the ability to remember images clearly, one cannot easily succeed;

e)    with low energy, one cannot easily succeed.

 

Very few can avoid all five pitfalls. Thus, upon reflection, this method also belongs to the category of difficult Dharma doors.

 

3. Contemplation of an Image Recitation

In this method, the practitioner faces a statue of Amitabha Buddha and impresses all the features of that statue in his memory -- contemplating to the point where, even in the absence of a statue, and whether his eyes are open or closed, he clearly sees the image of Amitabha Buddha.

This method is also difficult, because it requires a great deal of energy, a faithful memory and skillful use of expedients. There are cases of individuals who have practiced it in an inflexible way and have developed headaches difficult to cure. Moreover, upon examination, this method of seeking rebirth in the Pure Land is not mentioned in the sutras. It is merely a technique to assist in the practice of Buddha Recitation, so that the practitioner can harness his mind and achieve right thought. Still, if we practice this method in a pure, devoted frame of mind, we can obtain a response, eradicate our bad karma, develop virtue and wisdom, and, through an "illusory" statue of Amitabha Buddha, awaken to His True Marks and achieve rebirth in the Pure Land.

 

4. Oral Recitation

In this method, the practitioner recites, aloud or silently, either "Nam Mo Amitabha Buddha” or "Amitabha Buddha." The short form (Amitabha Buddha) has the advantage of easily focusing the cultivator's mind, while the longer version facilitates development of a truly earnest, respectful mind conducive to a response.

This method, taught by Sakyamuni Buddha in the Shorter Amitabha Sutra, is the dominant form of Pure Land practice at the present time.

A brief examination of the four methods of Buddha Recitation shows that the Real Mark [No. 1] and Contemplation of an Image [No. 3] methods are not mentioned in the Three Pure Land sutras. They are referred to only in the Buddha Recitation Samadhi Sutra and a few other sutras or commentaries. Both of these methods are secondary expedients to expand on the true meaning of Buddha Recitation; they are not recognized methods traditionally taught by Pure Land Patriarchs.

The Real Mark method has the unique advantage of teaching the profound and exalted meaning of Buddha Recitation. However, it is too lofty to embrace people of all capacities and "strays" in the direction of Zen. The Contemplation of an Image method is merely a subsidiary technique and is not easy to practice. These two methods, therefore, are not recommended for Pure Land practitioners. Likewise, the Contemplation by Thought method [No. 2], although expounded by Buddha Sakyamuni and leading to immense virtue, is reserved for those of high capacities. In the present Dharma-Ending Age, few can practice it.

In conclusion, only Oral Recitation [No. 4] embraces people of all capacities, leads to swift results and is easy enough for anyone to practice. Oral Recitation, practiced earnestly and correctly, will bring a response; in this very life, we can immediately see the features of Amitabha Buddha and the adornments of the Western Pure Land and awaken to the Original Mind. Even if we cannot attain True Mark in this life, we will certainly attain it after rebirth in the Pure Land. For this reason, the Thirteenth Pure Land Patriarch, Master Yin Kuang, wrote the following words of praise:

Exclusively reciting the Name will bring attainment of True Mark, 
Without contemplation we will still see the Land of Ultimate Bliss.

 

Ancient masters have also commented:

Among Dharma methods, Pure Land is the short cut for attaining the Way. 
Within Pure Land, Oral Recitation is the short cut.

Nowadays, this method is the most popular form of Buddha Recitation.

 

Ten Variants of Oral Recitation

 

As indicated above, Oral Recitation is the most common Pure Land method at the present time. However, this method has many variants, to accommodate the circumstances and capacities of the individual. A few of these variants are summarized below.

 

1. Reflecting the Name Recitation

With this technique, the ear catches the sound as the mouth recites, examining each individual word and each individual phrase, to make sure they are clear and distinct, phrase after phrase. There are two ways of hearing, with the ears or with the mind. Although the ears "hear deep inside," the sounds do not reside anywhere. The practitioner gradually forgets everything inside and out -- even body, mind, realm, time and space -- with only the Buddha's name remaining.

This technique of "reflecting the name," makes it easy for the cultivator to filter out deluded thoughts and swiftly achieve one-pointedness of mind. The Surangama Sutra expresses this very idea when it states, in the words of the Bodhisattva Manjusri:

This common method of concentrating the mind on its sense of hearing, turning it inward ... is most feasible and wise.

 

2. Counting Rosary Beads Recitation

In this method, as the mouth recites, the hand fingers the rosary. At first, thoughts are tied to the rosary beads, but later on they gradually move away from the beads, leading to the state of one-pointedness of mind. This technique increases the power of recitation in the same way that a cane enables a mountain climber with weak legs to ascend higher and higher.

With this technique, we should write down the number of recitations per session or per day. This has the advantage of forcing us to keep an exact count, eliminating the affliction of laziness. However, we should take care not to be too ambitious, attempting to achieve too much too soon, or our recitation will not be clear and distinct. The ancients, while reciting the Buddha's name over and over, did so in a clear, distinct manner thanks to two factors: "correct understanding" and "correct concentration of mind." Elder Master Ou-I, the Ninth Patriarch of Pure Land once taught:

There is no better or loftier way to reach the state of one-pointedness of mind. At first the practitioner should finger the rosary, keeping an exact count, while reciting the Buddha's name over and over in a clear, distinct manner, 30,000, 50,000 up to 100,000 times each day, maintaining that number without fail, determined to remain constant throughout his life. Such recitation will, in time, become second nature -- not reciting being reciting. At that time, recording or not recording no longer matters. If such recitation, accompanied by earnest Faith and Vows, did not lead to rebirth in the Pure Land, the Buddhas of the Three Periods would all be guilty of false speech. Once we are reborn in the Pure Land, all Dharma methods will appear before our eyes.

If at the outset we seek too high a goal, are over-confident and eager to show that we are not attached to forms and marks, preferring to study according to the free and perfect method, we reveal a lack of stability and depth in our Faith and Vows as well as perfunctoriness in our Practice. Even if we were to lecture exhaustively on the Twelve Divisions of the Dharma  and become enlightened to the 1,700 Zen koans, these would merely be activities on the fringes of life and death.

This advice is indeed a compass for the Pure Land practitioner.

 

3. Breath-by-Breath Recitation

This technique consists of reciting silently or softly, with each breath, inhaling or exhaling, accompanied by one recitation of the Buddha's name. Since life is linked to breath, if we take advantage of breath while practicing Buddha Recitation, we will not be apart from Buddha Amitabha in life and at the time of death, when breath has stopped, we will be immediately reborn in the Pure Land. The practitioner should remember, however that once he has mastered this technique, he should recite aloud as well as silently.

In this way, the power of recitation will be strengthened and the will to be reborn in the Pure Land more easily developed. Otherwise, his resolve will not be earnest and he might "stray" into the practice of the "Five Meditations to calm the mind" of the Theravada tradition.

 

4. Continuously Linked Recitation

With this technique, the practitioner recites softly, each word following the one immediately before, each phrase closely following the previous phrase ...

During this practice, through discretion and patience, there are no empty time frames and therefore "sundry thoughts" cannot intrude. The cultivator's feelings and thoughts are intense, his mind and mouth move boldly forward reciting the Buddha's name; the power of right thought embraces everything, temporarily subduing ignorance and delusive thought. Thus, the light of transcendental samadhi breaks through and shines forth.

From early times, Pure Land practitioners would avail themselves of this method when their emotions and thoughts wandered or were in a state of confusion.

 

5. Enlightened, Illuminating Recitation

With this technique, the practitioner on the one hand recites the Buddha's name and on the other, "returns the light" and illumines his True Nature. He thus enters into the realm of ultimate transcendental emptiness; what remains is only the consciousness that his body-mind and the True Mind of the Buddha have become one -- all-illuminating and all-encompassing. At that time, meditation rooms, cushions, gongs and all else have disappeared. Even the illusory, "composite body" is nowhere to be found.

With this practice, even while our present "retribution body" is not yet dead, silent illumination is attained. Uttering the Buddha's name, the practitioner immediately achieves the state of samadhi. There is no swifter method for common mortals to enter the realm of the saints.

Unfortunately, we cannot understand or practice this method unless we are of the highest capacity. Therefore, its scope is rather modest and limited.

 

6. Bowing to the Buddha Recitation

This technique consists of making bows as we recite the Buddha's name. Either we recite once before each bow or we bow as we recite, regardless of the number of recitations. The bowing should be supple yet deliberate, complementing recitation, bowing and reciting perfectly synchronized. If we add a sincere and earnest mind, body, speech and mind are gathered together. Except for the words Amitabha Buddha, there is not the slightest deluded thought.

This method has the ability to destroy the karma of drowsiness. Its benefits are very great, because the practitioner engages in recitation with his body, speech and mind. A lay practitioner of old used to follow this method, and each day and night, he would bow and recite an average of one thousand times.

However, this practice is the particular domain of those with strong mind-power. Lacking this quality, it is difficult to persevere, because with extended bowing, the body easily grows weary, leading to discouragement. Therefore, this method is normally used in conjunction with other methods and is not practiced in exclusivity.

 

7. Decimal Recording Recitation

This is the inscription technique of Buddha Recitation, taking each ten utterances of the Buddha's name as a unit. Individuals with short breath spans can divide the ten utterances into two subunits (five utterances each) or three smaller subunits (two three-utterance units and one four-utterance unit). One rosary bead is fingered after each group of ten utterances is completed.

With this practice, the mind must not only recite, it must also remember the number of utterances. In this way, if we are not diligent we must become so; otherwise, it will be impossible to avoid mistakes.

This technique, in general, is an excellent expedient forcing the cultivator to concentrate his mind and is very effective with those subject to many errant thoughts. Elder Master Yin Kuang used to recommend it to Pure Land practitioners.

 

8. Lotus Blossom Recitation

As he recites, the practitioner contemplates the four colors of the lotus blossom (blue, yellow, red and white), one color after another without interruption. With his first utterance of the Buddha's name, he visualizes a huge, blue lotus blossom before his eyes, emitting a blue light. With the second utterance, he visualizes a yellow lotus blossom, emitting a yellow light. The third and fourth utterances are accompanied, respectively, by visualization of red and white lotus flowers, each color emitting its own light. He then repeats the visualization in the same sequence. As the flowers appear, he imagines a vague, lingering touch of pure, soft lotus fragrance.

Ancient masters devised this method because many practitioners in the T'ien T'ai School, despite using all available techniques, found it difficult to stem their errant thoughts. This method uses various forms and colors to focus mind and thought. These forms and colors take the marks of lotus blossoms in the Seven-Jewel Pond of the Pure Land ("one utterance of the Buddha's name, one jeweled lotus blossom"), because the lotus blossoms appearing in the Pure Land are inseparable from the lotus blossoms created by the virtues of the reciting mind. At the time of death, the mind-consciousness of the practitioner relies on these jeweled lotus blossoms to achieve rebirth in the Western Pure Land.

If the Pure Land cultivator should discover that he has an affinity with this technique, he should apply it and quickly enter the Wonderful Lotus Blossom Buddha Recitation Samadhi.

 

9. Recitation Amidst Light

This method was specially designed for certain practitioners who, as soon as they close their eyes to recite, suddenly see filthy forms and marks (ugly grimacing faces, for example), or dark forms and colors swirling around.

With this technique, the practitioner, while reciting the Buddha's name, visualizes himself seated in the middle of an immense, brilliant zone of light. Within that zone of light, when his mind has quieted down, the practitioner feels bright and refreshed. At that time, not only have deluded thoughts been annihilated, filthy, evil forms have also disappeared. After that, right thought is reinforced and samadhi is, in time, achieved.

Although this is a special expedient to destroy evil deluded marks, even the practitioner who is not in this predicament can apply this method to clear his mind and enter deeply into the Buddha Recitation Samadhi.

 

10. "Contemplation of the Buddha" Recitation

The methods of contemplation taught in the Meditation Sutra are very important and lead to immense virtue, but they are not a popular expedient for sentient beings in the Dharma-Ending Age. Nevertheless, since the ancient masters did not wish to see the special benefits of the meditation method go unused, they selected the easiest of the Sixteen Contemplations (Contemplation of Amitabha Buddha) and combined it with Oral Recitation to form the Contemplation of the Buddha-Oral Recitation technique. (Recitation is predominant, with contemplation of the Buddha occupying a subsidiary position.)

Each day, after reciting the Buddha's name, the practitioner reserves a special period of time for concentrating his mind and contemplating the Embellishments and Light of Amitabha Buddha. This method is derived from Contemplation Number Thirteen in the Meditation Sutra, in which Buddha Amitabha is visualized as some sixteen feet tall and of golden hue, standing at the edge of the Seven-Jewel Pond. If the practitioner cannot yet visualize the Seven-Jewel Pond, he can picture Amitabha Buddha standing before his eyes in a zone of light, in open space, the left hand held at chest level and forming the auspicious mudra, the right arm extending downward in the position of "welcoming and guiding."

To be successful in this meditation, it is necessary, at the outset, to visualize the body of Amitabha Buddha in general, then concentrate on the urna (white mark between the eyebrows). This mark is empty and transparent, like a white gem with eight facets ... The urna is the basic mark among the thirty-two auspicious marks of the Buddhas. When this visualization is successful, thanks to the affinity thus created between Amitabha Buddha and the practitioner, other marks will appear clearly, one after another. However, to ensure success, the practitioner should read through the Meditation Sutra memorizing the thirty-two auspicious marks of Buddha Amitabha before commencing his practice.

With this method, Buddha Recitation should be primary, because if the practitioner does not succeed at visualization, he can still fall back on recitation to ensure rebirth in the Pure Land. In truth, however, recitation aids visualization and visualization complements recitation, so that these two aspects work in parallel, leading the practitioner toward the desired goal.

Although this technique is somewhat more difficult than the others, if it can be accomplished successfully, immeasurable benefits are achieved. It is therefore described here at the very end, to foster diligent practice.

 

As stated earlier, these ten variants of Oral Recitation are also the ten basic techniques to combat the various mental hindrances faced by Buddha Recitation practitioners. Pure Land books discuss several dozen variants. However, they are merely techniques using, inter alia, a loud voice or a low voice at busy moments or at times of leisure. They cannot as such qualify as methods of recitation. For this reason, the author has singled out these ten basic variants of Oral Recitation to combat the obstructions of drowsiness and mind-scattering. They are the methods best suited to the majority of today's practitioners.

 

The cultivator can try them out and select the one that fits his particular case.

 

The Four Types of Samadhi

 

When Pure Land practitioners reach the highest stage, they all attain one state, called the Buddha Recitation Samadhi. This is the realm of all-illuminating still-emptiness, where deluded consciousness has disappeared and only the practitioner's mind continues to dwell on the auspicious features or the sacred name of Amitabha Buddha. However, although the mind is said to "dwell," it is really "non-dwelling," because sounds, forms and marks are illusory by their very nature -- they are really empty.

What are the marks of this samadhi? According to Elder Master Liu Yu, when the practitioner assiduously recites the Buddha's name with one-pointedness of mind, oblivious to body, mind and the external world, transcending time and space, and when he has exerted the utmost effort and reached the goal, right in the midst of present thought, worldly delusions suddenly disappear -- the mind experiences sudden Awakening, attaining the realm of "No-Thought, no No-Thought." That realm is like empty space, all clouds have dissipated, the sky is all blue, reciting is not reciting, not reciting is reciting, not seeing and knowing is truly seeing and knowing -- to see and to know is to stray towards worldly dusts. At this stage, the silver water and green mountains are all Ultimate Truth, the babbling brooks and singing birds all express the wonderful Dharma. The light of the Mind encompasses ten thousand phenomena but does not dwell on any single dharma, still-but-illuminating, illuminating-but-still, existing and lost at the same time -- all is perfect.

The realm of samadhi is, in general, as just described. It is difficult to express in words, and only when we attain it do we experience it. Buddha Recitation Samadhi is always the same state. However, the ancients distinguished four variants, based on the sutras and on different ways of cultivation. These variants are described below.

 

1. Pratyutpanna Samadhi

When practicing this samadhi, the cultivator has three powers to assist him: the power of Amitabha Buddha, the power of the samadhi and the power of his own virtues.

The unit of practice of this samadhi should be ninety days. In that span of time, day and night the practitioner just stands or walks around, visualizing Amitabha Buddha appearing as a body standing on the practitioner's crown, replete with the thirty-two auspicious marks and the eighty beautiful characteristics. He may also recite Amitabha Buddha's name continuously, while constantly visualizing Him. When practice is perfected, the cultivator, in samadhi, can see Amitabha Buddha and the Buddhas of the ten directions standing in front of him, praising and encouraging him.

Pratyutpanna is also called the "Constantly Walking Samadhi." As the practitioner walks, each step, each word is inseparable from the name of Amitabha Buddha. His body, speech and mind are always practicing Buddha Recitation without interruption, like a continuous flow of water.

This method brings very lofty benefits, but only those of high capacity have the endurance to practice it. Those of limited or moderate capacities or lacking in energy cannot pursue this difficult practice.

2. Single Practice Samadhi

"Single Practice" means specializing in one practice. When cultivating this samadhi, the practitioner customarily sits and concentrates either on visualizing Amitabha Buddha or on reciting His name. Although he actually cultivates only one practice, in effect, he achieves proficiency in all other practices; consequently Single Practice is also called "Perfect Practice."

This samadhi, as well as the following two samadhis, can be put into practice by people of all capacities.

 

3. Lotus Blossom Samadhi

This is one of sixteen samadhis explained in Chapter 24 of the Lotus Sutra. According to the T'ien T'ai School, the "three truths" (emptiness, conditional existence, the Middle Way) perfectly fused, are "Dharma," while the Expedient and the True, being non-dual, are "blossoms." For example, when the petals (the Expedient) of the lotus blossom are not yet opened, its seeds (the True) are already formed: the seeds and the petals exist simultaneously. Thus, in a single flower, the full meaning of the True and the Expedient is exemplified.

In Pure Land terminology, we would say, "recitation is Buddha," "form is Mind," and one utterance of the Buddha's name includes the "three truths," encompassing the True and the Expedient. If we recite the Buddha's name while understanding this principle, we are practicing the Lotus Blossom Samadhi. In cultivating this samadhi, the practitioner alternates between sitting and walking while visualizing Amitabha Buddha or reciting His name, to the point where he enters samadhi. This technique is somewhat easier than the Single Practice Samadhi described above.

4. Following One's Inclinations Samadhi

With this technique, we walk or stand, lie down or sit up as we wish, constantly focusing our thoughts and never abandoning the sacred name of Amitabha Buddha, attaining samadhi in the process. This practice is also called "Flowing Water Buddha Recitation." It is like water continuously flowing in a river; if it encounters an obstacle such as a rock or a tree, it simply bounces back and continues to flow around it.

Normally, the practitioner of this method, early each morning, bows forty-eight times to Amitabha Buddha, and seven times each to the Bodhisattva Avalokitesvara, the Bodhisattva Mahasthamaprapta and the Ocean-Wide Assembly. He then kneels down to seek repentance. From then on until nightfall, whether walking, standing, Lying down, or sitting up, he recites the Buddha's name, either fingering the rosary or simply reciting. Before going to bed, he bows once more to Buddha Amitabha and dedicates the merits of the whole day's practice toward rebirth in the Pure Land. If he is distracted during practice, he should resume recitation as soon as the circumstances of the distraction have passed.

This method is flexible and easy, but the cultivator should minimize distracting conditions and have a good deal of perseverance.

 

The Three Parts of the Pure Land Ceremony

 

The actual Pure Land ceremony consists of three parts:

1) praise giving; 
2) recitation proper; 
3) Vows and dedication of merit.

 

The "praise giving" ceremony recommended for the majority of today's practitioners consists of bowing three times to Amitabha Buddha and once each to the Bodhisattva Avalokitesvara, the Bodhisattva Mahasthamaprapta and the Ocean-Wide Assembly, at the beginning and end of each session. This is the ideal practice for those very busy with everyday, mundane work or the aged and those in failing health. Alternatively, practitioners of limited capacities can just earnestly make three bows at the beginning and three more bows at the very end of the session, before retiring.

 

With respect to "recitation proper," the practitioner can select, according to his inclinations and preferences, one of the ten variants of Oral Recitation described in section 30. If he is also reciting mantras and sutras, he should do so before the Buddha Recitation part.

For "Vows and dedications," the short form of the Vow described in section 25 (with date and name of the practitioner) is recommended.

 

How to Combat Drowsiness and Mind-Scattering

 

The cultivator at times drifts into a dark, heavy mental state, akin to sleep; this is the delusive obstruction of drowsiness. At other times, while he recites the Buddha's name, his mind wanders and is filled with sundry thoughts. This is the delusive condition of "mind-scattering." Drowsiness and mind-scattering are two very dangerous obstacles because they hinder cultivation and prevent the practitioner from entering samadhi.

As the cultivator practices, his delusive thoughts may suddenly be submerged and stilled. He recites the Buddha's name in an even monotone, with calm mind and thought, oblivious even to the weather and insect bites. This state usually lasts from one-half to one hour. Sometimes sweat soaks his clothing without his knowledge, and only when he suddenly awakens does he perceive an uncomfortable sensation of extreme heat. Experiencing this, he should not hasten to rejoice, thinking that his mind has settled, or that his practice is bearing some results. In reality, this is only the state of drowsiness in its subtle, mild form. The ancients have said:

Gently, gently, if drowsiness is not exposed, the demons will have their fill all day.

In this situation, the cultivator should take steps to practice steadfastly, with increased diligence and vigor. As he recites, he should "turn the light around," to subdue and destroy drowsiness.

In general, according to the author's experience, as drowsiness approaches, it is preceded by delusive, scattered thoughts. There are, of course, times when drowsiness and delusive thoughts arise at the same time. However, this is a gross manifestation, easily detectable. When subtle drowsiness approaches, at first subtle errant thoughts arise. The practitioner feels that a dim spot is climbing from the back of his neck to the top of his head, then descending to the eyes, ending somewhere deep in the Alaya consciousness. Wherever drowsiness goes, that part of the body is affected. If it reaches the head, the head droops slightly; if it reaches the eyes, the eyes close; if it reaches the mind, the mind becomes clouded. The practitioner should possess a very keen, discerning mind to detect this subtle form of torpor.

Delusive thoughts, as well, have two manifestations: gross and subtle. Everyone can detect gross delusive thoughts, because their manifestations are very clear. The ancients had a saying:

In the early stage of cultivation, be afraid of delusive thoughts; with time, beware of drowsiness!

This saying, while partly correct, is not entirely true, as it refers only to the "scattering" aspect of "gross" delusive thoughts. Even seasoned cultivators, however, should be wary of "subtle" delusive thoughts. When the practitioner puts all his efforts into reciting the Buddha's name, gross delusive thoughts will certainly be stilled and submerged but it is very difficult to detect the comings and goings of subtle delusive thoughts.

For example, when the froth rises to the surface of a muddy pond, we can see it easily. However, we would need a very limpid pond to see the tiny bubbles arising from the bottom, breaking on the surface or reaching only halfway to the surface. Likewise, only seasoned practitioners (who have reached the stage where the waters of the mind are calm and still) can detect subtle delusive thoughts.

One morning, a well-known Elder Master, in the short span of three seconds, from the time he left his bed to the time he sat on his chair, detected several dozen delusive thoughts arising in his mind. Only then could he verify the teaching of the sutras:

One thought lasts 90 ksana (instants), one ksana has 900 births and deaths.

This refers to delusive thoughts in their subtle manifestations.

In this regard, I would like to recount a well-known story about subtle delusive thoughts, to increase the awareness of fellow-cultivators. Once there were two famous Zen Masters who had been awakened to the Way. One day, as they sat in meditation together, the young master had a thought of lust and desire, which he immediately severed. However, the Elder Master, seated opposite, already knew of the occurrence. After emerging from meditation, the Elder Master composed a poem, intending to tease his friend. The latter, sad and ashamed, immediately "gathered up his vital energy," and expired on the spot. The Elder Master, filled with remorse, called his disciples together and followed his friend in death, leaving these parting words:

“My friend, while in meditation, had a false thought of lust and desire and will therefore certainly be entangled in love relationships in his next life. He died while unhappy with me, and therefore, upon rebirth, will cause havoc to the community of monks. I am partly responsible for all of this, so if I do not follow and guide him, I will not escape the consequences ..."

 

The Elder Master went on to be reborn as a distinguished Zen Master, while the former young master had by then become the famous Chinese poet Su Tung-P'o (T'ang dynasty). Because of his previous cultivation, Tung-P'o was a mandarin, endowed with intelligence and wisdom. However, being amorous in nature, he was entangled in the conflicting demands of seven wives and concubines. Moreover, with his learning and intelligence, he often challenged the Zen Masters of his day. Only after he was vanquished by his former friend did he return to Buddhist practice.

This story shows that subtle delusive thoughts should be feared even by seasoned cultivators. The ancients had a verse:

Though one's cultivation has reached the stage of no excess or want, 
It is not easy to destroy ten thousand eons of greed and delusion.

Therefore, when the practitioner has experienced a glimpse of some auspicious realms, he should not hasten to show off or grow vain. He should beware of the example of the younger master. Nor should he grow pretentious and denigrate others, but should take the example of the Elder Master to heart.

Cultivators who have practiced a long time know themselves how to eliminate drowsiness and subtle delusive thoughts. I shall merely indicate the way to counteract their gross manifestations.

Normally, when afflicted with numerous scattered thoughts, the practitioner should sit still and gather his mind together to recite the Buddha's name. When drowsiness sets in, he should stand up and recite while circumambulating the altar. Alternating between these two techniques will in time eliminate the two hindrances. In my experience, listening and clearly recording each and every utterance of Amitabha Buddha's name, following the Reflecting the Name technique, is probably the most effective way to counteract scattered thought, while Bowing to the Buddha is the supreme method for overcoming the obstruction of heavy drowsiness.

Nevertheless, each practitioner has his own personal experience and knows what is most appropriate to his particular situation. I have merely made some observations to assist him in his practice.

 

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