Disheng's Realm of Meditative Concentration in Recollection of the Buddha (buddhānusmṛti-samādhi) (2026-02-05)

Disheng: This morning when I woke up, I followed the method taught by Master Shi Ruyuan and listened for 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 more than twenty minutes, I had the children do writing exercises, and only when I stopped speaking did I notice that the Buddha's name was still hanging in my mind. I just kept listening to it and reciting it like that, and the Buddha's name never dropped away.

In the afternoon, while reading Master Shengru's writings, the Buddha's name still lingered and would not go away; at times it was accompanied by a soft humming sound. Then whether rising from or entering into sitting meditation, the Buddha's name was always there. In the evening, after finishing reciting the Kṣitigarbha Sūtra, at the dedication of merit (pariṇāmanā) I did not speak it aloud with my mouth; it flashed through my mind automatically in an instant, dedicating merit directly through the manas (I am not sure whether this is expressed accurately). 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 and could not be shaken off no matter what.

I keep feeling 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 lucid. I take no delight in worldly dharmas, yet I am not weary of them either. To be honest, I somewhat 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, whatever 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. Before, my experience was deepest at night, but today I deliberately paid attention to the sound of the Buddha's name from morning to evening, and it did not stop all day long. May I ask, Master, is this the state of the meditative concentration of recollection of the Buddha (buddhānusmṛti-samādhi)? Is my direction of cultivation correct?

Comment: This is indeed the state of the meditative concentration of recollection of the Buddha. It is just that your samādhi arose too quickly, too fiercely, and too firmly. Even I could not have imagined 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 the meditative concentration of recollection of the Buddha. After a period of time, if this samādhi remains this firm, and after you have thoroughly penetrated 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 through the manas, without expression through the mind consciousness. This shows your meditative power is very good, extremely good, and the content of the dedication is very familiar, requiring no recollection or reminiscence. With this skill, engaging in contemplative practice and investigating Chan is entirely feasible. It is just that this speed of cultivation is far beyond expectation; I find it a little hard to believe. Has the mystery of the intermediate state been dispelled, or has some switch been turned on? Even for bodhisattvas who have come again, few break through delusion at such speed!

Everyone should pay special attention to one point: when Disheng dedicates merit, he uses no language, words, or sound, and does not use the mind consciousness to recite; he dedicates directly through the manas, silently and without a trace, with the thought flashing by rapidly. The dedication is completed in an instant, compressing the many passages of dedication text into a single thought—extremely fast, and far more effective than recitation with the mind consciousness. This is because the manas can solve actual problems, whereas the mind consciousness cannot; therefore the quality of the manas's work far exceeds that of the mind consciousness. 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, everything you do thereafter will be fast, not merely formal, but heartfelt and sincere. Investigating Chan requires precisely this kind of skill—everyone, strive hard!