How to Use the Mind Faculty in Buddha Recitation

Mind-consciousness Buddha-recitation is reciting the Buddha's name with genuine sincerity, not a perfunctory or mechanical recitation devoid of heartfelt intention. To achieve this, one must have a thorough understanding of Buddha-recitation, undergo a complete transformation in thinking, possess deep faith and earnest aspiration, orient all actions towards the Buddha, fill one's body, mind, and world with the Buddha, relinquish attachments to the Saha world, and make every thought one of the Pure Land. When the mind-method and the practice-path are both perfected, one is assured of rebirth in the Pure Land at life's end.

In the practice of any Dharma door within Buddhism, there are two dimensions: one is the inner gate of the mind, and the other is the outer gate of practice. The mind-gate is the door to cultivating the mind and nurturing one's nature, also known as the Path (Dao), which is the gate of the mind-consciousness (manas). The practice-gate is the gate of skillful means, also known as Technique (Shu), which is the gate of the six consciousnesses. Of course, the mental consciousness is not only part of the practice-gate but also part of the mind-gate; however, the wisdom of the mental consciousness is shallow and easily attained, so it is not the primary focus. The Path is fundamental, the inner driving force; Technique is secondary, governed by and assisting the Path. Only when both are combined can the Dharma door be accomplished.

The same applies to the Buddha-recitation Dharma door. Overall, it cultivates the Three Provisions of Faith, Vow, and Practice. Faith and Vow belong to the Path, while Practice is the Technique. For Buddha-recitation to bear fruit, the mind of the Path must first be accomplished: one's understanding and thinking must transform, the enlightened mind must arise, and the great vow must be fervently made. When this is supplemented by diligent practice of the Buddha-recitation technique, the hope for rebirth becomes very strong. The practice-gate includes the cultivation of precepts, concentration, and wisdom (śīla, samādhi, prajñā), the Six Perfections (pāramitās) of a Bodhisattva, and the Thirty-Seven Aids to Enlightenment. The mind-gate is the door of Buddha-recitation using the mind-consciousness. To make the mind-consciousness recite the Buddha's name, one should enable it to understand the immeasurable virtues of the Buddha, the boundless great deeds of the Buddha, the Buddha's Four Immeasurable Minds of loving-kindness, compassion, sympathetic joy, and equanimity, the Buddha's vast vow-power, and the Buddha's cultivation journey spanning three asamkhyeya kalpas. Once all these are understood, profound reverence and yearning for the Buddha will spontaneously arise, naturally leading to diligent Buddha-recitation. The practice-gate then becomes easy to accomplish, and ultimately, every thought becomes the Buddha, culminating in the attainment of Buddha-recitation samadhi.

After Faith and Vow are perfected, the mind-consciousness becomes subdued, no longer dwelling on worldly dharmas. The mind becomes collected, and concentration (dhyāna) gradually arises. At this stage, the mental consciousness reciting the Buddha's name influences the mind-consciousness, gradually shifting from the mental consciousness's recitation with form—involving language, words, and sound—to the mind-consciousness's formless recitation—devoid of language, words, or sound. The skillful means will then gradually mature. If the mind-consciousness is not collected but instead constantly grasps at objects, clinging to worldly dharmas, the mind remains scattered and unable to concentrate on Buddha-recitation, and Buddha-recitation samadhi will not manifest.

If one does not cultivate the mind-gate but merely follows the practice-gate path alone—mechanically reciting the Buddha's name, pursuing quantity, seeking victory through numbers—then when the practice becomes deep, it may influence the mind-consciousness. Quantitative change may lead to qualitative change, transforming the mind-consciousness's thoughts and concepts until every mental impulse is of the Buddha, thereby attaining samadhi. However, cultivating in this way is extremely difficult and rarely succeeds. The vast majority of Buddha-reciters practice this way. It merely requires spending much time reciting the Buddha's name over the long term until the recitation becomes extremely familiar, bypassing conscious thought. When encountering any situation, "Amitabha Buddha" automatically emerges upon opening the mouth, like an automated robot. Yet afflictions remain as they are, and distractions persist as usual. What substantial benefit does this recitation yield? Many monasteries and groups hold seven-day recitation retreats (Buddha-recitation sevens), chanting millions of sacred names in a week. The Buddha's name resounds in every ear, thought after thought without interruption. Yet worldly affairs also enter the mind event after event, scarcely neglected. The three poisons—greed, hatred, and delusion—remain undiminished, and karmic obstacles show little sign of reduction. As for Buddha-recitation samadhi, not even a shadow of it is seen.

All Dharma doors are mind-gates; the Buddha-recitation Dharma door is also a mind-gate. Without cultivating the mind, accomplishment is difficult. Cultivating the mind means cultivating the mind-consciousness, practicing primarily with the mind-consciousness. When the mind-consciousness is well-cultivated, then all Dharma doors can be accomplished. However, this mind, due to heavy defilements accumulated over beginningless kalpas and blazing afflictions, is very hard to grasp and not easily subdued. Yet, to escape the sea of suffering, no matter how difficult it is, one must find a way to transform and subdue it. Otherwise, one will remain submerged in the ocean of birth-and-death suffering, unable to free oneself.