We might not understand the Buddha Recitation method that Bhikshu Deyun describes. However, simply hearing about it, we can plant a seed of Buddha Recitation in our eighth consciousness. In the future, when we reach a stage in our cultivation that is similar to Bhikshu Deyun, we will know how to practice this method. There is the “Method of Buddha Recitation in all conditions.”
“All conditions” includes both good and bad conditions. Whether we are in favorable or unfavorable circumstances, we can still recite the Buddha’s name. It is not the case that, “It is too hot right now, so I cannot recite the Buddha’s name,” or “It is too cold to recite the Buddha’s name.” In the midst of afflictions, we cannot recite the Buddha’s name; when we are overly happy, we forget to recite the Buddha’s name. Bhikshu Deyun could recite the Buddha’s name in all kinds of circumstances. He could even recite in his sleep and when he was dreaming.
There is the “method of Buddha Recitation while abiding in calm and stillness.” “Calm and stillness” means that our ability to focus is strong and we can recite the Buddha’s name in a state of concentration. Truly reciting the Buddha’s name means that our mind is focused. We should recite the Buddha’s name singlemindedly, without any scattered thoughts. This is very difficult, but we should practice it. We might begin with many scattered thoughts, but by reciting the Buddha’s name, we can gradually subdue them. We can eliminate our scattered thoughts using the Buddha’s name.
There is a verse that says, “Place a purifying-pearl in turbid water and the water will inevitably become clear. Place the Buddha’s name in a mind full of scattered thoughts, and the scattered mind will inevitably be mindful of the Buddha.” People from our generation know about alum. Back then, there were no water filters, so people would put alum, a purifying agent, into their water so that any particles and contaminants would gather together and sink to the bottom. “Place the Buddha’s name in a mind full of scattered thoughts”: Our minds are very scattered and difficult to calm down.
By placing the Buddha’s name in our minds and continually reciting, then “the scattered mind will inevitably be mindful of the Buddha.” Eventually, our minds will have to recite the Buddha’s name. When our minds become calm and still, then the Buddha’s name will naturally come forth in our minds.
There is also the “method of Buddha Recitation that abides in detachment.” Let’s not move too far ahead. We are now apart from our families and our jobs; we are away from our loving friends, who want us to travel around the world with them, or have a drink with them. By coming to this retreat, we are separated from them. The benefit of this separation is that we are temporarily away from certain environments and certain people, and we can concentrate on Buddha Recitation. Once the retreat is over and we go back home, our minds will not be as calm and clear as they are now at Dharma Realm Sagely Monastery. We will start to miss how great it was at the Dharma Realm Sagely Monastery. It was such a great environment, and we did not have to worry about anything.
“The method of Buddha Recitation that abides in vast expansiveness.” What does this mean? When we recite the Buddha’s name, our minds need to be vast and expansive. We need to open up our minds; do not keep them closed. When our minds are narrow and small, we have less wisdom. When we expand the capacity of our minds, then we will think positively toward all people and things. Because we have let go, there will be nothing negative.
“The method of Buddha Recitation that abides in subtlety.” “Subtlety” refers to the most subtle of places, such as the tip of a hair. On each tip of a strand of hair, Buddha recitation is taking place. It's a place where Buddhas make their appearances and beings come to serve and pay their respects to the Buddhas. When our minds are pure, we are able to see even the finest details.
There is also “the method of Buddha Recitation that abides in adornment.” I have said that Bhikshu Deyun’s methods of Buddha Recitation are the state of a Bodhisattva. It is not easy for us, as ordinary beings, to describe the realm of a Bodhisattva. Even if we base our explanation on the sutra text, sometimes it is very difficult to enter that realm of understanding. Therefore, I am explaining the sutra text using a more mundane approach that we can all identify with and understand.
As for “the method of Buddha Recitation that abides in adornment,” we need to recite the Buddha’s name in a conscientious and dignified manner. This means we cannot be sloppy. If we recite the Buddha’s name while lying down, reading secular books, or reading the newspaper, then we are not reciting in a dignified way.
Many people have a shrine in their home; it would be very dignified to recite the Buddha’s name at the shrine. For example, we have a senior practitioner who became ill. For the last two years, he has been reciting the Buddha’s name at the shrine in his house. The shrine is and should be probably the most adorned place in our homes; it will not be messy. This practitioner also adorned himself: when he went to recite the Buddha’s name at his shrine, he would put on his black robe and precept sash. He adorned himself and was careful and mindful as he recited the Buddha’s name.
There is also “the method of Buddha Recitation which abides in that which can be done.” What does this mean? It means that we are able to draw near and attend upon all Buddhas. When we come to the monastery, we not only participate in the Dharma service or Buddha Recitation retreat, but we also do the Buddha’s work. Some people help with cleaning up the surroundings, lining up the cushions in the Buddha Hall, or setting up the bookstands for the sutra texts. Others help out in the kitchen by cutting vegetables and washing dishes. These are all tasks that can be done. Participating in the Buddha Hall service is cultivation; helping out after the service ends is also a form of cultivation. Every part of the monastery is a place for cultivation. Sweeping or mopping the floor, setting up a table, or washing the dishes, are all part of the “method of Buddha Recitation which abides in that which can be done.”
There is also the “method of Buddha Recitation that abides in a mind at ease.” “A mind at ease” means that we are very joyful when we chant the Buddha’s name. Regardless of how much money we have, how many houses we own, how filial our children are, or how sweet our grandchildren are, it does not put our minds at ease in the same way that Buddha Recitation does. If we can reach this stage in our practice, then we will want to chant the Buddha’s name at all times and in all places. Our minds will be at ease.
There is also the “method of Buddha Recitation that abides in our own karma.” Buddhas and Bodhisattvas know the kind of retribution that will result from the kind of karma that is accumulated by sentient beings. “Our own karma” refers to the karma that we have created ourselves, which will lead to a corresponding retribution in the future. We need to start by understanding and knowing ourselves—we need to know “our own karma.”
By chanting the Buddha’s name now, we are creating the karma of Buddha Recitation. Because we create good karma of a Buddha now, this karma will ripen into the fruition of Buddhahood in the future. By creating the karma of Buddha or Bodhisattva Recitation, we will certainly become Buddhas and Bodhisattvas in the future.
In terms of “our own karma,” we are very clear about the kind of karma we create. When we come to the temple, there are indeed very few opportunities for us to create negative karma. The karma we create is entirely wholesome. By creating the karma of engaging in cultivation, chanting the Buddha’s name, and reciting the sutras, we are generating merit and virtue, which will help us be reborn in the Western Pure Land.
