Dísheng's State of Buddha-Recollection Samādhi (2026-02-05)

Disheng: This morning when I woke up, I followed the method taught by Master Ruyuan, listening to whether there was a sound of reciting the Buddha's name in my mind. Sure enough, the Buddha's name was indeed lingering in my mind; my manas had become very compliant, not resisting the Buddha's name at all. While washing up and eating breakfast, the Buddha's name remained in my mind the whole time. Then I gave a lesson to the children and stopped paying attention to the Buddha's name. After lecturing for over twenty minutes, I had the children do writing exercises, and only when I stopped speaking did I discover that the Buddha's name was still hanging in my mind. I just kept listening and reciting like that, and the Buddha's name never dropped away.

In the afternoon, while reading Master Shengru's works, the Buddha's name still lingered, sometimes accompanied by a faint humming sound. Then whether sitting down or rising from meditation, the Buddha's name was always there. In the evening, after finishing reciting the Kṣitigarbha Sūtra, at the dedication of merit (pariṇāma), without speaking it aloud, it flashed through my mind automatically in an instant—I directly dedicated the merit with the manas (I don't know if this expression is accurate). Then I went to listen to Master Shengru's audio lecture on the truth of the cessation of suffering, and found that the Buddha's name was still there, impossible to shake off.

I always feel that the meridians in my body are like spring water, with clear springs flowing through my whole body, very cool and refreshing; my mind is also clear and bright. I feel no delight in worldly dharmas, but no aversion either. To be honest, I feel that work takes up too much of this disciple's time for cultivating the Path. But in order to form affinities with sentient beings, what should be done earnestly must still be done well; otherwise I would feel guilty. So I try to finish the work as quickly as possible and use the time for cultivation.

Even now the sound of reciting the Buddha's name is still there. Previously I experienced it deeply at night; today I deliberately paid attention to the sound of the Buddha's name from morning to night, and it did not stop all day. May I ask, Master, is this the state of recollection-of-the-Buddha meditative absorption (buddhānusmṛti-samādhi)? Is my direction of cultivation correct?

Assessment: This is indeed the state of recollection-of-the-Buddha meditative absorption (buddhānusmṛti-samādhi). It is just that your samādhi arose too quickly, too vigorously, and too firmly. Even I could not imagine that someone would cultivate so fast. The blessing power behind you must be very great, and it is possible that the foundation of your cultivation in past lives was also very solid. For now, continue to consolidate this recollection-of-the-Buddha samādhi. After a while, if the samādhi remains this firm, and after you have thoroughly understood the meaning of the Dharma, you can then engage in contemplative practice (vipaśyanā-caryā) on the five aggregates (pañca-skandha).

At the dedication of merit, without language, words, or sound—this is precisely direct dedication of merit with the manas, without needing the mind consciousness to express it. It shows that your meditative concentration is very good, extremely good, and that the content of the dedication is very familiar, requiring no recollection or remembering. With this skill, engaging in contemplative practice and investigating Chan is entirely feasible. It is just that this speed of cultivation is beyond expectation; I find it a little hard to believe. Has the mystery of the intermediate state been eliminated, or has some switch been turned on? Even bodhisattvas who have come again rarely break through delusion at such speed!

Everyone should pay special attention to one point: when Disheng dedicates merit, without using language, words, or sound, without using the mind consciousness to recite, he directly dedicates with the manas silently and soundlessly, the thought flashing by rapidly, the dedication completed in an instant, compressing the many words of the dedication into a single thought—extremely fast, and the effect is far stronger than reciting with the mind consciousness. Because the manas can solve actual problems while the mind consciousness cannot, the quality of the manas's work far exceeds the quality of the mind consciousness's work. Because the manas is sincere and attentive, the expression of the mind consciousness through language and words may be mere lip service without the heart, and the response from the other side will not be very good. Once this skill is established, whatever you do in the future will be fast, not merely formal, heartfelt, and sincere. Investigating Chan requires exactly this kind of skill. Everyone, strive hard!