The Difference Between Buddha Recitation, Recitation Samadhi, and the Recitation of Buddha's Name

Reciting the Buddha's name and cultivating Buddha-recitation concentration are two distinct directions, two types of mental conduct, two kinds of thoughts, and two separate goals; they are not the same thing. Reciting the Buddha is purely recollecting the Buddha and thinking of the Buddha, having the Buddha in one's heart, yearning for the Buddha's protection and blessings, with no other thoughts. In this way, Buddha-recitation samadhi can arise naturally and imperceptibly, meaning that Buddha-recitation concentration is objectively produced. In contrast, the subjective cultivation of Buddha-recitation concentration uses the method of reciting the Buddha's name to cultivate meditative concentration, aiming specifically at achieving concentration. Here, reciting the Buddha and the Buddha himself are treated as methods and means to cultivate concentration, carrying a sense of utilization. Reciting the Buddha becomes mixed with other thoughts; it is not pure Buddha-recollection, cannot lead to rebirth in the Pure Land, and makes it very difficult to achieve Buddha-recitation samadhi. Simply reciting the Buddha's name, mentally recalling the Buddha, visualizing the Buddha, sincerely and wholeheartedly taking refuge in the Buddha, yearning for the Buddha like a child longs for its mother—this leads to attaining Buddha-recitation samadhi more quickly. After attaining this samadhi, if one simultaneously engages in Chan (Zen) investigation, contemplating the self-nature Buddha that is neither born nor extinguished, one can attain true Buddha-recitation samadhi, illuminate the mind, and realize the self-nature Buddha.

Some people recite the Buddha's name with the thought of cultivating Buddha-recitation concentration in mind, not thinking of the Buddha himself. For them, the Buddha is unimportant; concentration is what matters. In this case, without the Buddha in their heart, how can they receive the Buddha's power and blessings to attain Buddha-recitation samadhi? Reciting the Buddha with a mind focused on cultivating concentration is reciting concentration, reciting benefit—it is not reciting the Buddha. Treating the Buddha as a tool for cultivating concentration, where is the reverence and love for the Buddha in the heart? With benefit as the supreme priority, how can reciting the Buddha be effective? Without the Buddha in the heart, only self remains, all plans are for personal gain—can reciting the Buddha be effective? With the goal of cultivating concentration, without the Buddha in the heart, concentration is more important than the Buddha, only thinking of concentration, not thinking of the Buddha—can reciting the Buddha be effective? Without understanding the Buddha, without understanding the Buddha's virtues, without understanding the Buddha's pure great vows, without understanding the Buddha's great compassionate heart, untouched by all the Buddha's pure great vows regarding oneself, without admiration, respect, reverence, love, or devout faith towards the Buddha—can reciting the Buddha be effective?

When reciting the Buddha, if the heart is entirely filled with oneself, that is reciting one's own benefit, not reciting the Buddha. Without understanding the Buddha's deeds, feeling unmoved, uninspired, not drawing closer to the Buddha, not taking refuge in the Buddha—how can one receive the Buddha's protection? A person without the Buddha in their heart still hopes for the Buddha's blessings—how can blessings be received? If one doesn't even understand the Buddha and doesn't wish to draw near, how can one recite the Buddha? Recite what about the Buddha? Everyone should consider how to make themselves think of the Buddha, recollect the Buddha, and revere and admire the Buddha. Observing and understanding the Buddha's cultivation deeds, his great vow to liberate sentient beings, and his heart of compassion, loving-kindness, sympathetic joy, and equanimity helps strengthen remembrance and mindfulness of the Buddha. Without understanding these virtues of the Buddha, one cannot recite the Buddha well.

Furthermore, reciting the Buddha is also not the same as reciting the Buddha's name; they are two different things, not the same. Reciting the Buddha means recollecting the Buddha himself, the true being, with a sincere heart, which carries great merit. Reciting the Buddha's name, however, is vocalizing the Buddha's name; it can become superficial, the heart may not be thinking of the Buddha, nor taking refuge in or revering the Buddha. It's like perfunctorily keeping the Buddha's name on one's lips while thinking about the results and benefits of reciting the name, or even thinking about worldly benefits—the merit of such Buddha-recitation is very small.

Those who practice the method of Buddha-recitation should clarify their motivation for reciting the Buddha, clarify their cultivation goals, clarify what they truly aim to achieve, and only then begin planning their practice. They must not blindly engage in superficial, false cultivation.