Venerable Master Miao Jing: Reciting the Buddha’s Name and the Samadhi of Buddha-Recitation

Ever since I was ordained, every monastery I’ve stayed at has held seven-day Buddha-recitation retreats. Hearing senior dharma masters speak on the immense merit of the Buddha-recitation path, I was deeply moved, developed faith and the aspiration to recite the Buddha’s name, and seek rebirth in the Pure Land. But caught up in studying the sacred teachings, I wasn’t able to keep up unceasing, diligent recitation—something I’ve long regretted. Over the past thirty years, I’ve also occasionally led seven-day Buddha-recitation retreats and taught the Buddha-recitation path to others. In early April this year, during a seven-day retreat, while lecturing on the Sutra Spoken by the Buddha on Amitabha, I touched on the question of whether the single-minded, undistracted recitation of the Buddha’s name taught in the sutra is identical to the samadhi of Buddha-recitation. At the time, I only shared what was on my mind; now, having consulted the sutras and treatises, I’ve drafted this essay, divided into four sections:

1. Reciting the Buddha’s Name

The Sutra Spoken by the Buddha on Amitabha, translated by the Tripitaka Master Kumarajiva of the Later Qin dynasty, states:

“If there are good men or good women who hear of Amitabha Buddha and hold fast to his name, reciting it for one day, two, three, four, five, six, or seven days at a stretch, with single-minded, undistracted focus, then when that person’s life is ending, Amitabha Buddha and the assembly of holy ones will appear before them. At the moment of their death, their mind will not be inverted, and they will immediately be reborn in the Pure Land of Amitabha Buddha, the Land of Supreme Bliss.”

The Sutra of Praise of the Pure Land and the Buddha’s Reception and Protection, translated by the Tripitaka Master Xuanzang of the Tang dynasty, states:

“If faithful good men or good women hear of the boundless, immeasurable, inconceivable meritorious name of Amitayus Buddha and the meritorious adornments of the Land of Supreme Bliss, and after hearing it, contemplate it with one-pointed, undistracted focus for one day and night, two, three, four, five, six, or seven days running, then when that good man or woman’s life is ending, Amitayus Buddha will come before them, surrounded by his countless voice-hearer disciples and assemblies of bodhisattvas. With compassionate blessing, he will keep their mind undistracted. After they lay down their life, they will follow the Buddha’s assembly and be reborn in the pure Buddha-land of Amitayus, the Land of Supreme Bliss.” (Taisho 12, p. 350, upper scroll)

Regarding the meaning of “single-minded, undistracted focus” in the text, Master Tiantai Zhiyi, in his Commentary on the Meaning of the Amitabha Sutra, states:

“If one can maintain single-minded, undistracted focus for seven days, then when their life ends, Amitabha Buddha, by the power of his past vows, will send a transformed Buddha to receive them. If their mind is not inverted at death, they will immediately attain rebirth. Why is this? Because the single thought at the moment of death, if accompanied by sincere, earnest intent, will surely lead them to the Pure Land.” (Taisho 37, p. 307, upper scroll)

Master Ji of Ci’en Temple, in his Sub-commentary on the Amitabha Sutra, states:

“‘Holding fast to the name’ means reciting it without forgetting; ‘for one day, etc.’ refers to the duration of the practice; ‘single-minded, undistracted focus’ means one-pointed attention, free of distraction.” (Taisho 37, p. 325, lower scroll)

The interpretation of “single-minded, undistracted focus” given by the two masters cited above seems to show that this state has not yet reached the level of full samadhi. In Xuanzang’s translation, one still needs the Buddha’s compassionate blessing at the moment of death to steady the mind and prevent distraction before rebirth is possible; this same meaning is implied in Kumarajiva’s translation as well. If we interpreted “undistracted” to mean holding the Buddha’s name until all afflictions of attachment and wrong view are fully eradicated, then one would be able to maintain clear, correct mindfulness and an unconfused mind at all times, with no need for the Tathagata’s compassionate blessing. That would be the more logical reading.

The Great Abhidharma Commentary states:

“All stream-entrants have already cut off and fully comprehended the view of a permanent self…… Those who have cut off and fully comprehended the view of a permanent self possess five merits…… The fifth is that at the moment of death, their mind is clear and fully aware.” (Taisho 27, p. 652, lower scroll)

Those who have attained the fruit of stream-entry have only cut off view-based afflictions, yet their mind is still clear and fully aware at the moment of death; how much more so for someone who has fully eradicated both attachment-based and view-based afflictions and abides in the supreme state? From this we know that if one still requires the Buddha’s compassionate blessing at the moment of death to keep the mind undistracted, then the “single-minded, undistracted focus” of daily Buddha recitation is merely focused attention without scattering; it falls somewhere between desire-realm samadhi and near-samadhi (the preliminary stage preceding the first dhyana), and has not yet reached the level of the first dhyana (meditative absorption) of the form realm. How do we know this? We can see that the cause of our minds becoming inverted is desire itself. Those who have attained the first dhyana and higher have already abandoned desire and unwholesome states, so how could there be any inverted thoughts in their daily practice or at the moment of death? If we interpreted this single-minded focus as having entered the holy stages, that would be going too far. Thus, for a person who recites the Buddha’s name with sincere aspiration, when recitation reaches the point where no further effort is needed, and the mind naturally turns to the Buddha’s name with one-pointed, undistracted focus, this is the state of desire-realm samadhi, or near-samadhi.

2. The Samadhi of Buddha-Recitation

The Great Collection Sutra, “Bodhisattva Buddha-Recitation Samadhi, Section of Proper Contemplation” states:

“At that time, the Bodhisattva Mahasattva Amoghadarsana said to the Buddha: ‘World-Honored One! If bodhisattva mahasattvas wish to attain the samadhi of Buddha-recitation taught by all Buddhas, what practices should they cultivate closely to realize this contemplative samadhi?’” (Translated by Dharmagupta of the Sui dynasty, Taisho 13, p. 856, lower scroll)

This is the Bodhisattva Amoghadarsana asking the Buddha for the method to practice the samadhi of Buddha-recitation.

“At that time, the World-Honored One said to the Bodhisattva Mahasattva Amoghadarsana: ‘Amoghadarsana! If bodhisattva mahasattvas wish to attain the samadhi of Buddha-recitation taught by all Buddhas, wish to constantly see all Buddhas, serve and make offerings to those World-Honored Ones, and wish to swiftly attain anuttara samyaksambodhi (supreme perfect enlightenment),’”

In the second part of the Buddha’s response, he first lays out four aspirations held by practitioners: the first is the overarching aspiration to attain the Buddha-recitation samadhi taught by all Buddhas; the following three are more specific: first, the aspiration to constantly encounter good spiritual friends; second, the aspiration to perfect the merit of serving and making offerings to the Buddhas; third, the aspiration to attain the wisdom of supreme perfect enlightenment.

“‘You should abide in correct mindfulness, and distance yourselves from deviant minds,’”

This refers to establishing firm faith after forming these aspirations. The Liu Song dynasty translation renders this as:

“‘You should abide in the determined mind, and forever abandon the undetermined mind.’ (Taisho 13, p. 815, lower scroll)”

The Liu Song translation also states:

“At that time, the Buddha Mark-of-Dawn said to the bhikṣu Secret Essence: ‘Bodhisattvas have two practices that lead to attaining this samadhi…… What are these two practices? Bodhisattvas should have faith in the scriptures spoken by the Tathagata, which are the path traversed by all Buddhas in this great collection [of teachings]; bodhisattvas who fully perfect these two practices will attain this samadhi and swiftly become Buddhas.’ (Taisho 13, p. 820, middle scroll)”

Dharmagupta’s translation also states:

“You should know that there are two practices that bodhisattva mahasattvas must fully cultivate to immediately attain this samadhi of Buddha-recitation…… What are these two? First, having faith in all Tathagatas and never harboring opposition toward them; second, having faith in what the Buddha has spoken and never daring to slander or destroy it. Hold this thought: this is the inconceivable, vast domain of all Buddhas.” (Taisho 13, p. 863, upper scroll)

Comparing these three passages, we can see that having unwavering, certain faith in the Buddha and the Dharma, and forever abandoning an undetermined mind, is called “abiding in correct mindfulness”; refraining from opposition to the Buddha and slander of the Dharma is called “distancing oneself from deviant minds”.

The Great Collection Sutra continues:

“Cut off the view of a self, and contemplate selflessness.”

These two lines mark the transition from established faith and aspiration to the core practice of the Buddha-recitation samadhi: the contemplation of selflessness.

“You should contemplate this body as froth on water; you should contemplate form as a banana stalk, hollow and insubstantial; you should contemplate feeling as bubbles on water; you should contemplate perception as a mirage in the heat; you should contemplate mental formations as clouds in the sky; you should contemplate consciousness as a reflection in a mirror.”

This passage explains the contemplation of selflessness in detail. There are two types of self-grasping: first, the view that the five aggregates are the self; second, the view that the self is separate from the five aggregates. The supposed “self” we cling to is imagined as a permanent, unchanging entity with a controlling essence. Now, by contemplating the five-aggregate body as froth on water—insubstantial, without solidity, lacking any firm, permanent, unchanging essence—we see there is no inherent self. This directly refutes the view that the aggregates are the self.

The Samyukta Agama, Sutra 261:

“At that time, the Venerable Ananda said to the bhikṣus: The Venerable Purna Maitrayaniputra, shortly after ordaining while he was still young, often taught profound Dharma. He would say: ‘Ananda, beings take what is born as the self, not the unborn. Ananda, how do beings take what is born as the self? Form, when born, is taken as the self; feeling, perception, mental formations, and consciousness, when born, are taken as the self. For example, when a man holds a bright mirror or a clear water mirror, he only sees his reflection when it appears; he sees it because it is born, not when it is unborn. Thus, Ananda, form when born is taken as the self; in the same way, feeling, perception, mental formations, and consciousness when born are taken as the self.’” (Taisho 2, p. 66, upper scroll)

The meaning conveyed in this passage is that all views and clinging to a self are based on taking the aggregates themselves as the self. If the aggregates do not arise, and there is no form, feeling, perception, mental formations, or consciousness, one will not grasp at a self within them; this also refutes the view that the self is separate from the aggregates. This is how one should practice the contemplation of the five aggregates as selfless.

The Great Collection Sutra continues:

“If bodhisattvas wish to enter this samadhi, they should generate a deep sense of reverence and awe. They should remember to avoid anything that invites criticism or blame from others. They should remember to eliminate shamelessness and lack of moral conscience, and perfect a sense of shame and moral awareness.”

This passage encourages those who practice the samadhi of Buddha-recitation to respect the prātimokṣa (monastic code of conduct) and strictly uphold the precepts, as the foundation for practicing the contemplation of selflessness.

“You should perfect śamatha (calm abiding) and vipaśyanā (contemplative insight).”

Śamatha is cessation (calm abiding), and vipaśyanā is contemplation (insight). The earlier passage discussed the contemplation of the five aggregates as selfless, but did not mention cessation, so the text now introduces it in full. Why should we practice cessation? If we do not practice cessation, contemplation will lack the strength to realize the Buddha-recitation samadhi. Cessation is the foundation of contemplation, and gives it the power it needs; for this reason, we cannot neglect its practice.

“You should distance yourselves from the two extremes of annihilationism and eternalism,”

All deluded, attached thoughts fall into one of these two extremes. Views that are distorted, biased, and contrary to the Middle Way are called extreme views. Here, the two extreme views of annihilationism and eternalism are raised; I will explain these two extremes in two parts, drawing on the Sutra of the Lion’s Roar of Queen Srimala (Taisho 12, p. 222, upper scroll):

1. Regarding the annihilationist and eternalist views that arise in relation to saṃsāra and nirvana: “Seeing that all conditioned phenomena are impermanent is the annihilationist view, not the correct view.” Conditioned phenomena are dharmas that arise and cease, such as the five aggregates. Ordinary people see that there is birth and death, and see that whatever is born must eventually perish due to impermanence; they do not understand that the five aggregates, though impermanent, persist as a seemingly continuous stream. Thus they generate the annihilationist view, thinking that since impermanence and death are inevitable, ultimately nothing remains. Some ordinary people and non-Buddhist ascetics, weary of saṃsāra, seek nirvana: “Seeing nirvana as permanent is the eternalist view, not the correct view; this view arises from deluded perception.” Because ordinary people cannot truly comprehend nirvana, they only contrast it with the impermanence of the mundane world and imagine it as a permanent state beyond the world; this eternalist view is still not a correct view. Ordinary people generate the annihilationist view in response to the impermanence of all conditioned phenomena, and generate the eternalist view in response to nirvana; these two fixed views both arise from deluded perception.

2. Regarding the annihilationist and eternalist views that arise in relation to the conditioned body and mind: “When one contemplates the various sense faculties of the body, and sees them deteriorate in the present life, without seeing the continuity of existence, one generates the annihilationist view, which arises from deluded perception. When one is deluded and unable to understand the continuity of the mind, not knowing that the mind-consciousness is a realm of momentary arising and cessation, one generates the eternalist view, which arises from deluded perception.” When one contemplates the sense faculties of sentient beings—the eye that sees, the ear that hears, up to the body that touches—and sees them deteriorate in the present life. The “present life” refers to the current life; once the sense faculties of this present life are damaged, they can no longer function, whether partially or completely, as in the case of death. Such ordinary people fixate only on the material aspect of the sense faculties, so when they see the faculties deteriorate, they assume the sentient being no longer exists. They cannot clearly understand the truth of how existence continues across the three realms, so they cling to the view that nothing remains, generating the annihilationist view; this view is held solely on the basis of deluded perception, without aligning with true reality. Another type of ordinary person is deluded and unable to understand the true nature of the mind’s continuity. Though the mind is continuous, due to ignorance and dullness, they cannot understand it as it truly is; they do not know that the mind is a realm of momentary arising and ceasing of consciousness, so they generate the eternalist view. Those who uphold the view of a permanent self see the mind as an eternally existing spiritual entity. They assume that when the sense faculties such as the eye are damaged, the mind is truly permanent and unceasing, not realizing that the mind—consciousness—is a continuous flow of momentary arising and ceasing, like a flame or a stream of water: unbroken from moment to moment, yet never permanent. The eternalist view arising from the continuity of the mind is also generated by deluded perception. (Refer to Venerable Master Yinshun’s Lectures on the Sutra of the Lion’s Roar of Queen Srimala, p. 229)

“Constantly nurture one-pointed, diligent, and vigorous effort, and cast out laziness.”

This is the way to practice the Buddha-recitation samadhi.

“Cultivate a vast, boundless mind,”

This aspiration has two dimensions: first, supreme perfect enlightenment is the boundless domain of the Buddhas; practitioners are thus encouraged to generate the great vow to attain it. Second, the aspiration to liberate all sentient beings adrift in the ocean of birth and death, leading them to parinirvana. To fully embrace both of these dimensions is to cultivate a vast, boundless mind.

“Constantly contemplate the three gates of liberation;”

The Yogacara Bhumi (Treatise on the Stages of Yogic Practice), Volume 28, explains the three gates of liberation:

“Furthermore, there are three gates of liberation: the gate of liberation through emptiness, the gate of liberation through wishlessness, and the gate of liberation through signlessness. How are the three gates of liberation established? The objects of knowledge can be divided into two categories: existence and non-existence. Existence has two types: conditioned phenomena and unconditioned phenomena. Among conditioned phenomena, we speak of the five aggregates bound to the three realms; among unconditioned phenomena, we speak of nirvana. These two types of conditioned and unconditioned phenomena are together called ‘existence.’ When one speaks of a self, or designations such as ‘life-entity’ or ‘being who is born,’ these are designated as non-existent. Because one sees the faults and dangers of conditioned phenomena, one has no longing for them. With no longing, one establishes the gate of liberation through wishlessness. Because one has no longing for conditioned phenomena, one generates deep aspiration for nirvana, seeing it as perfectly peaceful, supremely subtle, and a final, permanent liberation. Because one sees it as a permanent escape, one establishes the gate of liberation through signlessness. In relation to the non-existence of [a self], there is neither aspiration nor non-aspiration; one knows and sees this non-existence exactly as it is, as non-existent, and on this basis establishes the gate of liberation through emptiness. This is how the three gates of liberation are established.” (Taisho 30, pp. 436, middle to lower scrolls)

The earlier passage only mentioned practicing the contemplation of the emptiness of the self; here in the three gates of liberation, one also practices the contemplation of dharmas’ emptiness—the understanding that all phenomena abide in the nature of cessation.

“Constantly recall the three kinds of correct knowledge that arise first in the path;”

The three kinds of correct knowledge are the wisdom born of hearing, the wisdom born of contemplation, and the wisdom born of practice. The first two must be studied and established before one begins the practice of cessation and contemplation, which is why they are called “generated earlier.” Once cessation is firmly established, the practice of vipaśyanā is itself the wisdom of practice. For beginner practitioners, this can also be understood as the understanding that Buddha-recitation samadhi is attained through the sequence of hearing, contemplation, and practice—hence “generated earlier.”

“Constantly bring to mind the need to cut off the three unwholesome roots;”

This is a crucial point for all practitioners of the Buddha-recitation samadhi, not to be overlooked.

“Constantly keep in mind the need to realize all assemblies of samadhi;”

The earlier passage mentioned śamatha and vipaśyanā together, and the content of vipaśyanā has already been covered above. Here, the phrase “constantly remember to accomplish all assemblies of samadhi” means that one has already attained the near-samadhi, but is not yet content, and wishes to further cultivate the four dhyanas, the four immeasurables, and other advanced meditative states—hence the injunction to “constantly remember.” The phrase also carries the sense of being actively engaged in the process of cultivation.

Why does the text urge practitioners of the Buddha-recitation samadhi to constantly strive to realize all assemblies of samadhi? When the Buddha first attained enlightenment under the bodhi tree, he realized supreme perfect enlightenment by contemplating dependent origination while abiding in the fourth dhyana of the form realm; in the same way, practitioners today should also attain the Buddha-recitation samadhi while abiding in deep meditative absorption.

The Treatise on the Great Perfection of Wisdom, Volume 20, states:

“The thirty-seven factors of enlightenment are the path leading to nirvana. Having walked this path, one arrives at the city of nirvana, which has three gates: emptiness, signlessness, and wishlessness. Having explained the sequence of the path, let me now speak of the gates to the destination: the four dhyānas and other meditative absorptions are auxiliary methods for opening these gates. Furthermore, the thirty-seven factors of enlightenment are a supreme Dharma. For those whose minds are scattered in the desire realm, on what ground and by what means can practitioners attain them? They should rely on the meditative absorptions of the form realm and formless realm.” (Taisho 25, 206a)

Practitioners who wish to attain the samādhi of buddha-mindfulness should study in the same way, which is why the teaching says: “Constantly mindful, one brings all gatherings of samādhis to fulfillment.”

A gathering of samādhis means that samādhis (such as the four dhyānas) are a forest of meritorious virtues. All bodhisattva-mahāsattvas, relying on each of these samādhis one by one, give rise to immeasurable samādhis; śrāvakas and pratyekabuddhas cannot even grasp their names. They are therefore called “gatherings of samādhis.”

When practitioners wish to accomplish the samādhi of buddha-mindfulness, they also vow to accomplish other samādhis, such as the hundred and eight samādhis, and so the teaching says: “Constantly mindful, one brings all gatherings of samādhis to fulfillment.”

“Constantly mindful of bringing all sentient beings to fulfillment, constantly mindful of equally teaching the Dharma to sentient beings.”

This is the practitioner's great mind of compassion: constantly mindful that sentient beings are deluded and ignorant, constantly mindful of illuminating them equally with the light of the Dharma.

“One should contemplate the four foundations of mindfulness, namely: the foundation of mindfulness of the body, the foundation of mindfulness of feelings, the foundation of mindfulness of the mind, and the foundation of mindfulness of dharmas.”

Earlier, the practitioner did not forget the suffering of sentient beings, yet their own spiritual path had not yet reached fulfillment. They must therefore still diligently cultivate the samādhi of buddha-mindfulness, which is precisely the four foundations of mindfulness—the meaning is no different. The scriptural passages that follow are too numerous to cite here.

The methods for cultivating the samādhi of buddha-mindfulness set out above begin with faith, precepts, and the threefold wisdom, taking the abandonment of extreme views as the first step. One then earnestly practices śamatha and vipaśyanā, severing the three unwholesome roots (the two attachments to self and dharmas) within samādhi. One then enters the three gates of liberation, realizes the cessation-nature of all dharmas, and is adorned by the power of samādhi and wisdom. This is the samādhi of buddha-mindfulness. Its meaning is: “The Tathāgata is the suchness of all dharmas,” and “If one sees that all marks are not marks, one sees the Tathāgata.” This, too, is the samādhi of buddha-mindfulness.

Such is the meaning of the samādhi of buddha-mindfulness explained above. Compared with the passage in the Sūtra of Amitāyus Buddha—“Hold fast to the Buddha's name with single-minded focus, free of distraction; at the time of death, receive the Buddha's blessing and protection, so your mind stays clear and steady and free of inversion”—the difference is striking. The Sūtra of Amitāyus Buddha does not set forth a practice of cessation and contemplation realizing the nature of Dharmatā's cessation, and the gap between it and the buddha-mindfulness samādhi passages in the Mahāsaṃnipāta Sūtra is unmistakable.

The buddha-mindfulness samādhi passage cited earlier comes from the Correct Contemplation Chapter of this sūtra. In the Contemplation of Samādhi Chapter of the same sūtra (Taisho 13, 858b), there is a slightly different practice method:

“At that time, the bodhisattva-mahāsattva Akṣobhya addressed the Buddha, saying: 'World-Honored One, if bodhisattva-mahāsattvas wish to accomplish the samādhi of buddha-mindfulness taught by the Buddhas, how should they contemplate in order to abide in it?'

“The Buddha told the bodhisattva-mahāsattva Akṣobhya: 'Akṣobhya! If bodhisattva-mahāsattvas truly wish to accomplish this samādhi, they should first begin with right mindfulness… [recalling] all Thus Come Ones, worthy ones, perfectly awakened ones, of correct conduct, well-gone, world-knowers, unsurpassed ones, taming masters, teachers of gods and humans, Buddhas, World-Honored Ones, throughout the three times and the ten directions of the world—those who accomplished their descent [to the human realm], their entry into the womb, their residence in the womb, their birth from the womb, their going forth, the accomplishment of all meritorious virtues, the accomplishment of all faculties, the accomplishment of all marks, the accomplishment of all beauties, the accomplishment of all adornments, the accomplishment of the precepts, the accomplishment of samādhi, the accomplishment of wisdom, the accomplishment of liberation, the accomplishment of the knowledge and vision of liberation, the accomplishment of the four fearlessnesses, the accomplishment of compassion, joy, and renunciation, the accomplishment of shame and remorse, the accomplishment of dignified conduct, the accomplishment of all practices, the accomplishment of śamatha, the accomplishment of vipaśyanā, the accomplishment of luminous liberation, the accomplishment of the gates of liberation, the accomplishment of the four foundations of mindfulness… the accomplishment of unobstructed benefit, the accomplishment of unobstructed benefit for others, the accomplishment of all wholesome dharmas, the accomplishment of pure form, the accomplishment of pure mind, the accomplishment of pure wisdom, the accomplishment of all sense bases, and the accomplishment of the golden body marked by a hundred merits.'"

This passage states that those who cultivate the samādhi of buddha-mindfulness should first learn to engage in contemplation. The text has two parts: contemplation first, then cessation. The contemplation consists in reflecting on the immeasurable virtues the Buddha accomplished for the benefit of self and others.

“After that bodhisattva has mindfully recalled all the Thus Come Ones with these marks, they should further constantly mindfully recall all those Thus Come Ones, worthy ones, perfectly awakened ones, with a mind free of agitation. They should also abide in a mind without attachment. Once their mind is without attachment, they should then contemplate in this way: What here is called the Tathāgata? … Such is bodhi; it too has no mind, no object of contact, cannot be seen or heard, cannot be known or verified. If this mind is such, how can one accomplish bodhi?”

Here the opening sentence concludes the earlier passage. From “they should further constantly mindfully recall” onward, the Buddha's mind, free of agitation, is praised, and the practitioner is urged to keep that recollection. “They should also abide in a mind without attachment” means learning from the Buddha to keep a mind free of agitation; non-attachment is just freedom from agitation, and this is the practice of cessation—hence the word abide.

Next comes the practice of the contemplation of emptiness. The phrase “once their mind is without attachment” means that the practitioner's mind has settled into cessation. After a longer or shorter time, contemplation arises from within that cessation, hence “contemplate in this way.” This section has two parts: the first contemplates that the Tathāgata cannot be grasped, the second contemplates that bodhi cannot be grasped.

The earlier passage contemplates the Buddha's immeasurable virtues as dream-like and illusory; here the perfection of wisdom enters into ultimate emptiness, into the gate of non-duality.

The Buddha said: “Akṣobhya! The bodhisattva should always observe and contemplate in this way. If they can contemplate all dharmas in this way, they will abide in the true Dharma, their mind unmoved, unshakeable.

“Know that at such a time the bodhisattva-mahāsattva will naturally grow free of unwholesome thought and swiftly accomplish anuttara-samyak-saṃbodhi, perfectly awakening to the equal, true Dharma realm.”

The first two passages describe the stage of preparatory practice before the bodhisattva grounds; this passage describes the bodhisattvas of the ten grounds attaining sainthood and the perfectly fulfilled state of the Tathāgata. The text has two parts. First, the Buddha urges bodhisattvas at the preparatory stage to practice without interruption—hence “always observe and contemplate.” From “if they can” onward, it speaks first of the purification and realization from the first through the seventh bodhisattva grounds. The opening phrase refers back to the śamatha and vipaśyanā of “true Dharma” set forth by the previous bodhisattva, which is suchness. “Abide” is the fundamental non-conceptual wisdom, which does not take any dharma as its object and fully realizes the face of suchness. “Mind unmoved, unshakeable” means cutting through the stains of delusion and attaining the stage of non-retrogression.

From “know that at such a time” onward, the text describes the effortless path from the eighth bodhisattva ground to the state of the Tathāgata—hence the word naturally. “Growing free of unwholesome thought” is the cutting of delusion, spoken of in terms of the latent tendencies; “perfectly awakening to the equal, true Dharma realm” is the realization of truth. Thus, beginning with the first bodhisattva ground, one continues to cultivate the supreme śamatha and vipaśyanā of the cessation-nature, broadly guiding sentient beings into the gate of non-duality, and advancing toward supreme bodhi. This is the samādhi of buddha-mindfulness.

In this passage the Buddha's merits and supreme bodhi are taken as the object of contemplation for the samādhi of buddha-mindfulness. An earlier passage took the five aggregates as its object, and a later passage directs practitioners to the contemplation of impurity. Though the objects differ, all lead to the realization of the samādhi of buddha-mindfulness that enters the true suchness of cessation.

The Mahāprajñāpāramitā Śāstra, volume one, states:

“Again, there are bodhisattvas who cultivate the samādhi of buddha-mindfulness. To help them increase this samādhi, the Buddha taught the Prajñāpāramitā Sūtra. As stated in the opening chapter of the Prajñāpāramitā Sūtra: 'The Buddha manifested his spiritual powers, emitting golden light that shone throughout worlds in the ten directions as numerous as the grains of sand in the Ganges. He displayed a great body of pure, bright radiance, filling the sky with all manner of wondrous colors. Among the assembly, the Buddha was upright and unsurpassed in beauty, like the king of Mount Sumeru standing in the great ocean.' When the bodhisattvas witnessed the Buddha's spiritual transformations, their samādhi of buddha-mindfulness increased all the more. For this reason, the Mahāprajñāpāramitā Sūtra was taught.” (Taisho 25, 58a)

The Mahāprajñāpāramitā Sūtra, volume twenty-three, the Chapter on Three Recitations, states:

“From the very beginning, the bodhisattva-mahāsattva, with a mind in accord with the knowledge of all modes, has faith in and understands that all dharmas are without own-being, and cultivates the six recollections: recollection of the Buddha, recollection of the Dharma, recollection of the Saṃgha, recollection of the precepts, recollection of generosity, and recollection of the devas. Subhūti! How does a bodhisattva-mahāsattva cultivate recollection of the Buddha? The bodhisattva-mahāsattva recollects the Buddha without recollecting through form, without recollecting through feeling, perception, mental formation, or consciousness. Why? Form has no own-nature, and feeling, perception, mental formation, and consciousness have no own-nature. Whatever dharma has no own-nature is non-existent. Why? Because there is no recollection [of a substantial self], this is called recollection of the Buddha. Further, Subhūti, the bodhisattva-mahāsattva recollects the Buddha without recollecting the thirty-two marks, without recollecting the golden body, without recollecting the light of one zhang, without recollecting the eighty minor marks. Why? The Buddha's body has no own-nature; whatever dharma is without nature is non-existent. Why? Because there is no recollection [of a substantial self], this is called recollection of the Buddha.” (Taisho 8, 385b)

The samādhi of buddha-mindfulness described in these two passages is one of illusory dependent origination and one of the cessation of the nature of dharmas. To contemplate dependent origination is itself to realize cessation; though it is cessation, dependent origination remains plainly visible. This is no different in meaning from the Mahāsaṃnipāta Sūtra passage cited earlier.

The Mahāprajñāpāramitā Sūtra, volume four hundred sixty-six, second division, the Gradual Chapter, states:

“How does a bodhisattva-mahāsattva cultivate the recollection of the Buddha? When the bodhisattva-mahāsattva cultivates the recollection of the Buddha, they should not contemplate the Tathāgata, the worthy one, the perfectly awakened one, through form, nor should they contemplate him through feeling, perception, mental formation, or consciousness. Why? From form through consciousness, all have no own-nature. Whatever dharma has no own-nature cannot be recollected or contemplated. Why? Because to be without recollection and without contemplation is the recollection of the Buddha.” (Taisho 7, 356a)

This is Xuanzang's translation; reading it together with Kumārajīva's translation cited above will help clarify the meaning it conveys.

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3. Why It Is Called Samādhi

Samādhi is the Chinese rendering of the Sanskrit term samādhi. The Abhidharmakośa-bhāṣya, volume four, Chapter on the Analysis of the Faculties, states: “Samādhi is the mind's one-pointedness on its object.” (Taisho 29, 19a)

The Abhidharma-nyāyānusāra, volume four, states: “What causes the mind to be without distraction, to take up its object of contemplation, and not to be a cause of scattering, is called samādhi.” (Taisho 29, 384b)

By the power of equipoise, the mind can be made to rest continuously and undistractedly on a single object, turning toward it with clarity and stillness—that is called samādhi. Without the power of equipoise, the mind by nature flits about and cannot abide on a single object, and so it is not called samādhi.

Nāgārjuna's Mahāprajñāpāramitā Śāstra, volume twenty, offers a different explanation. The passage is as follows:

Question: These three—contemplation of emptiness, contemplation of signlessness, and contemplation of wishlessness—are forms of wisdom. Why are they called samādhi?

Answer: If these three wisdoms do not abide within samādhi, they are wild wisdom, quick to fall into wrong views and doubts and incapable of accomplishing anything. If they abide within samādhi, they can destroy all afflictions and realize the true nature of dharmas.

Furthermore, this path differs from every worldly path and goes against the ways of the world. The noble ones realize the true nature within samādhi and speak of it from there; this is not the speech of a wild mind.

Furthermore, if these three are not present in a meditative absorption, it is not called samādhi. Why? Because [without them] one falls back into saṃsāra… For this reason the Buddha calls the three gates of liberation samādhi.

Question: Why, then, are they called gates of liberation?

Answer: When one practices these dharmas, one attains liberation and arrives at nirvana without remainder. For this reason they are called gates of liberation. Nirvana without remainder is true liberation. (Taisho 25, 206c–207a)

This explanation of the interdependence of the three wisdoms and samādhi is very clear. If one has only the three wisdoms without samādhi to support them, it is wild wisdom, quick to fall into wrong views and doubts and incapable of accomplishing anything; the three wisdoms therefore need the support of meditative absorption. If one has only meditative absorption without the observation of clear wisdom, the absorption will break down and one will continue to wander in saṃsāra. When samādhi and wisdom rest together in a single mind, one can cut off delusion and realize truth, extinguish the great suffering of saṃsāra, enter nirvana without remainder, and attain true liberation. When Nāgārjuna explains samādhi in this way, only the undefiled meditative absorptions of the noble ones can properly be called samādhi; the meditative absorptions attained by ordinary people, which cannot cut off delusion, are not called samādhi.

Why, then, is the samādhi of buddha-mindfulness called the “samādhi of buddha-mindfulness”? If we compare the meaning of the buddha-mindfulness samādhi in the Mahāsaṃnipāta Sūtra cited above with Nāgārjuna's explanation of samādhi, to take the samādhi of buddha-mindfulness as a defiled meditative absorption is a grave disrespect and a serious error. When the Sūtra of Amitāyus Buddha says, “Hold fast to the Buddha's name with single-minded focus, free of distraction,” can this really be called the samādhi of buddha-mindfulness? Reflect on this, and the answer becomes clear.

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4. The Importance of Reciting the Buddha's Name

The Buddha's fundamental vow, born of great compassion to teach and guide sentient beings, is to liberate them from the great suffering of birth and death. We ought, in principle, to cultivate the samādhi of buddha-mindfulness and awaken directly to the patience of the non-arising of dharmas, thus fulfilling the Buddha's fundamental vow. Yet as the Dharma has spread through various lands and been transmitted down to the present day, very few are able to cultivate the samādhi of buddha-mindfulness. Roughly six kinds of people cannot cultivate it:

1. Those who have never studied the teachings and do not know how to cultivate the samādhi of buddha-mindfulness.
2. Those who studied the Dharma but stopped midway.
3. Those who wish to cultivate other Dharma paths and have no wish for this one.
4. Those burdened by heavy karmic obstacles.
5. Those with no aspiration to transform from an ordinary being into a saint.
6. The lazy and indolent.

Of these six, apart from the last four, how are the first two kinds of Buddhist practitioners to fulfill their great vow of liberating themselves from birth and death and accomplishing the noble path? Only the path of reciting the Buddha's name is suited to them, for the following reasons:

1. It is easy to learn. Reading the three Pure Land sūtras and the one treatise and grasping their essential meaning is enough.
2. When beginning the practice, one needs only the three provisions of faith, vow, and practice to be complete.
3. It does not require one to definitively cut off delusion and realize truth. So long as one single-mindedly recites the Buddha's name without distraction in daily life and one's mind is not inverted at the moment of death, one will be reborn in that Buddha's land.
4. Once reborn in Amitāyus Buddha's land, one will see the Buddha, hear the Dharma, and put it into practice; sooner or later, one will inevitably realize the nature of cessation and attain the fruit.

Those who can cultivate the samādhi of buddha-mindfulness are of sharp faculties, while we who cannot are of dull faculties. Yet if one sincerely recites the Buddha's name and successfully attains rebirth in that land, one will see the Buddha, hear the Dharma, and gain the patience of the non-arising of dharmas—there will be no difference between oneself and those of sharp faculties. There is therefore no need for self-abasement or self-discouragement. Today, Buddhist practitioners able to cultivate the samādhi of buddha-mindfulness are extremely few; the vast majority follow the path of reciting the Buddha's name. Since the great affliction of birth and death is overcome by this vast majority through this path, the path is of immense importance and deserves to be actively promoted and praised.