The Difference Between Recollection of the Buddha, Buddha-Recollection Samādhi, and Recitation of the Buddha's Name

Recollection of the Buddha (buddhānusmṛti) and cultivating the recollection-of-the-Buddha samādhi are two directions, two mental activities, two kinds of thoughts, and two goals—they are not the same thing. Recollecting the Buddha is purely thinking of the Buddha and keeping the Buddha in mind, having the Buddha in one's heart, yearning for the Buddha's protection and blessing, with no other thoughts. In this way, without one even realizing it, the samādhi of recollecting the Buddha can arise—that is, objectively developing the recollection-of-the-Buddha meditative concentration (samādhi). Cultivating the recollection-of-the-Buddha samādhi subjectively, on the other hand, means using recollection of the Buddha as a way to cultivate meditative concentration, with the cultivation of samādhi as the goal, treating the recollection and the Buddha as a method and means for developing concentration. There is a sense of exploitation in this; the recollection is mixed with other thoughts and is not pure recollection of the Buddha. One cannot be reborn in the land of bliss (sukhāvatī), and it is also very difficult to accomplish the samādhi of recollecting the Buddha. Simply recollecting the Buddha, thinking of the Buddha, and visualizing the Buddha, sincerely taking refuge in the Buddha and yearning for the Buddha, like a child longing for its mother—one will attain the samādhi of recollecting the Buddha more quickly. Having attained this samādhi, one can then simultaneously practice Chan investigation, investigating the self-nature Buddha that neither arises nor ceases, and thereby attain the true samādhi of recollecting the Buddha, seeing the mind and realizing the self-nature Buddha.

Some people, when recollecting the Buddha, are thinking about cultivating the recollection-of-the-Buddha samādhi, not thinking about the Buddha. The Buddha is not important; concentration is important. In that case, with no Buddha in the heart, how can one receive the Buddha's blessing and attain the samādhi of recollecting the Buddha? Recollecting the Buddha with a mind bent on cultivating concentration is recollecting meditative concentration, recollecting benefits—not recollecting the Buddha. Treating the Buddha as a prop for cultivating concentration, where is there any reverence and love for the Buddha in the heart? With benefit above all else, how can recollection of the Buddha bear fruit? With no Buddha in the heart, only oneself, planning everything for one's own benefit, can recollection of the Buddha bear fruit? With the cultivation of concentration as the goal, no Buddha in the heart, concentration more important than the Buddha, thinking only of concentration and not of the Buddha—can recollection of the Buddha bear fruit? Not understanding the Buddha, not understanding the Buddha's merits, not understanding the Buddha's pure great vows, not understanding the Buddha's great compassionate mind, untouched by any of the Buddha's pure great vows, having no worship, respect, admiration, love, or devoted faith toward the Buddha—can recollection of the Buddha bear fruit?

When recollecting the Buddha, if the heart is entirely filled with oneself, that is recollecting one's own benefit, not recollecting the Buddha. Not knowing the Buddha's deeds, not being moved by them, not being inspired and encouraged, not drawing near to the Buddha, not taking refuge in the Buddha—how can one receive the Buddha's protection? For a person with no Buddha in the heart who still wants the Buddha's blessing, how could the blessing possibly come? If one does not even know the Buddha and does not wish to draw near to Him, how can one recollect the Buddha? And recollect what about Him? 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 and deeds, His great vows to deliver sentient beings, and the breadth of His mind of loving-kindness, compassion, joy, and equanimity helps strengthen one's recollection of the Buddha. Without understanding these merits of the Buddha, one cannot recollect the Buddha well.

Furthermore, recollecting the Buddha is not the same as reciting the Buddha's name; recollection of the Buddha and recitation of the Buddha's name are two different things, not the same thing. Recollecting the Buddha is thinking of the Buddha Himself, with a sincere mind, and the merit is great. Reciting the Buddha's name, however, is reciting the Buddha's name—it is a mere formality. The mind may not be thinking of the Buddha, nor taking refuge in the Buddha or revering the Buddha, hanging the Buddha's name on one's lips as if going through the motions, while the mind thinks about the results and benefits of reciting the name, even thinking about worldly benefits. The merit of such recollection is extremely small.

Those who cultivate the dharma gate of recollecting the Buddha must clarify what their motivation for recollecting the Buddha is, clarify the goal of their practice, and clarify what exactly they want to do; only then should they set about planning their practice. They must not blindly engage in false practice that is mere formality.