The Difference Between Recollection of the Buddha (buddhānusmṛti), Buddha-Recollection Meditative Concentration (samādhi), and Reciting the Buddha's Name

Recollection of the Buddha (buddhānusmṛti) and cultivating the Buddha-recollection samādhi are two directions, two kinds of mental activity, two kinds of thought, and two goals—they are not the same thing. Recollecting the Buddha is purely keeping the Buddha in mind and thinking of the Buddha, having the Buddha in one's heart, longing for the Buddha's protection and blessing, with no other thoughts. In this way, without one's realizing it, the Buddha-recollection samādhi can arise—that is, the Buddha-recollection concentration objectively comes forth. Cultivating the Buddha-recollection samādhi subjectively, on the other hand, means using recollection of the Buddha as a means to cultivate meditative concentration (samādhi), with the cultivation of concentration as the goal, treating the recollection and the Buddha as a method and pathway for cultivating samādhi, which carries a sense of exploitation. In such recollection, other thoughts are mixed in; it is not pure recollection of the Buddha, one cannot be reborn in the Pure Land, and it is also very difficult to accomplish the Buddha-recollection samādhi. Simply recollecting the Buddha, thinking of the Buddha, and contemplating the Buddha, sincerely taking refuge in the Buddha and yearning for the Buddha, like a child longing for its mother—one will attain the Buddha-recollection samādhi more quickly. Having attained this samādhi and then simultaneously practicing Chan, investigating the unborn and unceasing self-nature Buddha, one can attain the true Buddha-recollection samādhi, see one's true mind, and realize the self-nature Buddha.

For some people, their recollection of the Buddha is thinking about cultivating the Buddha-recollection samādhi, not thinking of the Buddha. The Buddha is not important; concentration is important. In that case, there is no Buddha in the heart—how could one receive the Buddha's blessing and power and thereby attain the Buddha-recollection samādhi? Reciting with a mind set on cultivating concentration is reciting concentration, reciting benefits, not reciting the Buddha—treating the Buddha as a prop for cultivating concentration. Where in such a heart is there reverence and devotion toward the Buddha? With benefit above all, how can recollection of the Buddha be effective? With no Buddha in the heart, only oneself, planning everything for one's personal benefit, can recollection of the Buddha be effective? With the cultivation of concentration as the goal, no Buddha in the heart, concentration valued even more than the Buddha, thinking only of concentration and not of the Buddha—can recollection of the Buddha be effective? 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, without worship, respect, admiration, devotion, or reverent faith toward the Buddha—can recollection of the Buddha be effective?

When recollecting the Buddha, if the heart is entirely filled with oneself, that is reciting one's own interests, not reciting the Buddha. Not knowing the Buddha's deeds, not being moved, not being inspired and encouraged, not drawing near to the Buddha, not taking refuge in the Buddha—how could 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 be bestowed? If one does not even understand the Buddha and does not wish to draw near to Him, how can one recollect the Buddha? And recollect what about the Buddha? Everyone should think about how to keep the Buddha in mind and recollect the Buddha, respecting and admiring Him. Observing and understanding the Buddha's practice and deeds, His great vows to deliver sentient beings, and the breadth of His compassionate, loving, joyous, and giving mind helps strengthen one's recollection of the Buddha. Without understanding these merits of the Buddha, one cannot recollect the Buddha well.

Moreover, 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, the original teacher, with a sincere heart—the merit is great. Reciting the Buddha's name, however, is reciting the Buddha's name, which is a mere formality; the mind may not think of the Buddha, nor take refuge in the Buddha or revere the Buddha. As if going through the motions, one keeps the Buddha's name on one's lips while thinking of the results and benefits of reciting the name, even thinking of worldly benefits—the merit of such recollection is very small.

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