The Practise of the Recollection of Buddha (Nian Fo)
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(Moved over from Metta Lounge)
This is interesting, my Master quoted this somewhere before but couldn't find the text to post in this forum... now I do.
We often hear 'Nian4 Fo2', Mindfulness of Buddha, or Recitation of Buddha, Contemplation of Buddha, Recollection of Buddha, whatever you want to call it...
But what is the true essence of the practise of Nian Fo?
The following passage from 'Nian Fo Ping' in Fo2 Zhang4 Jing1 states clearly:
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Want to add on... the practise of Nian Fo is not only limited to Jing Tu (Pure Land) Sect, it is in fact a very basic and fundamental practise that should be practised whether one is in Theravada, Mahayana and Vajrayana, and is part of the 3 Recollections (Recollection of Buddha, Dharma, Sangha), or 5 Recollections, or the 10 Recollections.Originally posted by An Eternal Now:This is interesting, my Master quoted this somewhere before but couldn't find the text to post in this forum... now I do.
We often hear 'Nian4 Fo2', Mindfulness of Buddha, or Recitation of Buddha, Contemplation of Buddha, Recollection of Buddha, whatever you want to call it...
But what is the true essence of the practise of Nian Fo?
The following passage from 'Nian Fo Ping' in Fo2 Zhang4 Jing1 states clearly:
I remember reading a recent thread in E-Sangha (http://www.lioncity.net/buddhism/index.php?showtopic=55677&st=0), where a Theravadin Venerable Dhammanando replied to the question of whether the practise of 'Anapanasati' or Mindfulness of Breathing (which is a practise I frequently do and is definitely a great meditative practise) has been 'overprescribed':
Yes, I rather think it has. In particular, I would say that it has been over-emphasized at the expense of the more discursive forms of meditation. It's remarkable, for example, how many Buddhists are familiar with ānāpānassati and yet utterly unacquainted with the five subjects for frequent recollection, considering that the former is explicitly stated as being a practice for the few, whereas the latter was recommended by the Buddha for the daily practice of "every man and every woman, whether a householder or one gone forth into the homeless life." (AN. iii. 72)
But more importantly, it seems to me that the teaching of ānāpānassati has been over-emphasised not only at the expense of other meditation subjects, but at the expense of other facets of the Dhamma. Take a beginner and spend a few hours teaching him about dependent arising and I suspect you will have done him a far greater favour than you would if you'd merely had him spend a few hours watching his nose.
Best wishes,
Dhammanando Bhikkhu -
there are two school of thoughts in nianfo
one is remembrance only the generic name
which is common in theravada tradition just recite Buddho Buddho Buddho
but in the Mahayana tradition the name of Amitabha chanted becos of
Amitabha represent limitless life ,longevity and light -
Originally posted by An Eternal Now:
so rencheng enhance the formless recitation
Want to add on... the practise of Nian Fo is not only limited to Jing Tu (Pure Land) Sect, it is in fact a very basic and fundamental practise that should be practised whether one is in Theravada, Mahayana and Vajrayana, and is part of the 3 Recollections (Recollection of Buddha, Dharma, Sangha), or 5 Recollections, or the 10 Recollections.
I remember reading a recent thread in E-Sangha (http://www.lioncity.net/buddhism/index.php?showtopic=55677&st=0), where a Theravadin Venerable Dhammanando replied to the question of whether the practise of 'Anapanasati' or Mindfulness of Breathing (which is a practise I frequently do and is definitely a great meditative practise) has been 'overprescribed':
Yes, I rather think it has. In particular, I would say that it has been over-emphasized at the expense of the more discursive forms of meditation. [b]It's remarkable, for example, how many Buddhists are familiar with ānāpānassati and yet utterly unacquainted with the five subjects for frequent recollection, considering that the former is explicitly stated as being a practice for the few, whereas the latter was recommended by the Buddha for the daily practice of "every man and every woman, whether a householder or one gone forth into the homeless life." (AN. iii. 72)
But more importantly, it seems to me that the teaching of ānāpānassati has been over-emphasised not only at the expense of other meditation subjects, but at the expense of other facets of the Dhamma. Take a beginner and spend a few hours teaching him about dependent arising and I suspect you will have done him a far greater favour than you would if you'd merely had him spend a few hours watching his nose.
Best wishes,
Dhammanando Bhikkhu[/b]
but first thing , without the foundation of a form recitation ,where does formless come into being
it is too difficult .just like in Buddha recitation Room,you dun expect to see a statue of Buddha ,
quite difficult for those Amah and Agong Buddhist to accept
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Yes, Pure Land Buddhism practises Nian Fo with the emphasize on the vows of Amitabha BuddhaOriginally posted by syncopation_music:there are two school of thoughts in nianfo
one is remembrance only the generic name
which is common in theravada tradition just recite Buddho Buddho Buddho
but in the Mahayana tradition the name of Amitabha chanted becos of
Amitabha represent limitless life ,longevity and light
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Basic chanting practise is still very important and is applicable to every single man and woman... of course when one enters the true state of chanting, it is 'wu nian er nian, nian er wu nian'Originally posted by syncopation_music:so rencheng enhance the formless recitation
but first thing , without the foundation of a form recitation ,where does formless come into being
it is too difficult .just like in Buddha recitation Room,you dun expect to see a statue of Buddha ,
quite difficult for those Amah and Agong Buddhist to accept -
the Mahayana tradition of Recollection , Mindfulness of Buddha comes frm the Pureland tradition
where in the Visualisation Sutra emphasis Remembrance of Buddha(Amitabha)
and the Smaller Amitabha Sutra emphasis Recitation of Buddha (Amitabha ) name
What is most interesting in Ancient India when it started is statue of Amitabha does not appear until the coming of Gandhara culture peak
and the Great Patronage of King Kaniskha in Modern day Afghanistan -
Not necessarily... When one practise Nian Fo, one doesn't necessarily chant Amitabha, it could also be Medicine Buddha, Avalokitesvara Bodhisattva, Manjusri Bodhisattva, or any of the great Buddhas and Bodhisattvas.Originally posted by bohiruci:the Mahayana tradition of Recollection , Mindfulness of Buddha comes frm the Pureland tradition
Nevertheless the Essence of the Mindfulness of Buddha remains as stated above -- the true state/non-state or practise of Nian Fo. This is from Fo Zhang Jing, Buddhapitakaduhsilanirgraha Sutra, a Mahayana sutra.
The difference with the Pure Land tradition, while not really a tradition but more of like the 'focus' (as all the various sects may have different focuses) is on the vows of Amitabha Buddha, for the Purelanders. -
if we read the bio of Ajahn Mun. Ajahn Mun(a Theravadin) ever practiced repeating the word “buddho”, the recollection of the Buddha!
When Ãcariya Mun first began practicing vipassanã at Ãcariya Sao’s center, he meditated constantly, internally repeating the word “buddho”, the recollection of the Buddha, as he preferred this preparatory Dhamma theme above all others. In the beginning, he failed to experience the degree of calm and happiness that he expected, which caused him to doubt whether he was practicing correctly. Despite his doubt he didn’t flag in his persistent use of the word “buddho”, and eventually his heart developed a certain measure of calm.
http://www.thedragonscave.org/archives/tdc/buddhist/pdf/acariya-mun.pdf
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YupOriginally posted by sinweiy:if we read the bio of Ajahn Mun. Ajahn Mun(a Theravadin) ever practiced repeating the word “buddho”, the recollection of the Buddha!
http://www.thedragonscave.org/archives/tdc/buddhist/pdf/acariya-mun.pdf
/\ Chanting 'Buddho' is a very common practise and recommended by the great Theravadin masters... Not only Ajahn Mun, the meditation masters I've read especially the Thai ones have always recommended this practised, including Ajahn Maha Boowa and Ajahn Chah, and many others.
Here is an excerpt from http://www.amaravati.org/abmnew/index.php/teachingsofajahnchah/article/387/:
Clarity of Insight1
Meditate reciting Buddho, Buddho 2 until it penetrates deep into the heart of your consciousness (citta). The word ''Buddho'' represents the awareness and wisdom of the Buddha. In practice, you must depend on this word more than anything else. The awareness it brings will lead you to understand the truth about your own mind. It's a true refuge, which means that there is both mindfulness and insight present.
Wild animals can have awareness of a sort. They have mindfulness as they stalk their prey and prepare to attack. Even the predator needs firm mindfulness to keep hold of the captured prey however defiantly it struggles to escape death. That is one kind of mindfulness. For this reason you must be able to distinguish between different kinds of mindfulness. The Buddha taught to meditate reciting ''Buddho'' as a way to apply the mind. When you consciously apply the mind to an object, it wakes up. The awareness wakes it up. Once this knowing has arisen through meditation, you can see the mind clearly. As long as the mind remains without the awareness of ''Buddho'', even if there is ordinary worldly mindfulness present, it is as if unawakened and without insight. It will not lead you to what is truly beneficial.
Sati or mindfulness depends on the presence of ''Buddho'' - the knowing. It must be a clear knowing, which leads to the mind becoming brighter and more radiant. The illuminating effect that this clear knowing has on the mind is similar to the brightening of a light in a darkened room. As long as the room is pitch black, any objects placed inside remain difficult to distinguish or else completely obscured from view because of the lack of light. But as you begin intensifying the brightness of the light inside, it will penetrate throughout the whole room, enabling you to see more clearly from moment to moment, thus allowing you to know more and more the details of any object inside there.
You could also compare training the mind with teaching a child. It would be impossible to force a child, who still hadn't learnt to speak, to accumulate knowledge at an unnaturally fast rate that was beyond its capability. You couldn't get too tough with it or try teaching it more language than it could take in at any one time, because the child would simply be unable to hold its attention on what you were saying for long enough.
Your mind is similar. Sometimes it's appropriate to give yourself some praise and encouragement; sometimes it's more appropriate to be critical. It's like the child: if you scold it too often and are too intense in the way you deal with it, the child won't progress in the right way, even though it might be determined to do well. If you force it too much, the child will be adversely affected, because it still lacks knowledge and experience and as a result will naturally lose track of the right way to go. If you do that with your own mind, it isn't sammā patipadā or the way of practice that leads to enlightenment. Patipadā or practice refers to the training and guidance of body, speech and mind. Here I am specifically referring to the training of the mind.
The Buddha taught that training the mind involves knowing how to teach yourself and go against the grain of your desires. You have to use different skilful means to teach your mind because it constantly gets caught into moods of depression and elation. This is the nature of the unenlightened mind - it's just like a child. The parents of a child who hasn't learnt to speak are in a position to teach it because they know how to speak and their knowledge of the language is greater. The parents are constantly in a position to see where their child is lacking in its understanding, because they know more. Training the mind is like this. When you have the awareness of ''Buddho'', the mind is wiser and has a more refined level of knowing than normal. This awareness allows you to see the conditions of the mind and to see the mind itself; you can see the state of mind in the midst of all phenomena. This being so, you are naturally able to employ skilful techniques for training the mind. Whether you are caught into doubt or any other of the defilements, you see it as a mental phenomenon that arises in the mind and must be investigated and dealt with in the mind.
That awareness which we call ''Buddho'' is like the parents of the child. The parents are the child's teachers in charge of its training, so it's quite natural that whenever they allow it to wander freely, simultaneously they must keep one eye on it, aware of what it's doing and where it's running or crawling to...
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ok just my 2 cents of opinion,
i think for anythings u do as a Buddhist; well in this case chanting... it is important to have the right intention for chanting isn't it ?
Do you chant for greed, selfish desire, pride and ego etc?
i think there is rather basic bah... -
Here's one of the Q&A in a magazine from my dharma center published in 2001, answered by my (local) dharma teacher.
(image link corrected) -
The intention for any Buddhist practises should be to to seek Enlightenment (Ming Xin Jian Xing, knowing our mind, seeing our nature)... if we do not have that intention, then whatever practices we do, we will lose confidence if we face setbacks, pushing the blame to Buddhas and Bodhisattvas and not knowing that they are simply the ripening of our bad karma. This is one of the topics my dharma teacher addressed in the last dharma talk.Originally posted by Isis:ok just my 2 cents of opinion,
i think for anythings u do as a Buddhist; well in this case chanting... it is important to have the right intention for chanting isn't it ?
Do you chant for greed, selfish desire, pride and ego etc?
i think there is rather basic bah...
On a sidenote, if you are still using your sentient mind to recite, that is still not true chanting. Only when you are truly 'no-mind', give up false thinking, and chant mindfully, that is real recitation, real 'Mindfulness of Buddha'. Like the Sutra verse I posted above:
...Mindfulness without discrimination is Mindfulness of Buddha. Seeing the true nature of all Dharma is known as Seeing Buddha. What is known as the true nature of all dharma? What is known as 'all dharmas' are void of any anything whatosever...
If our minds are still seeking 'things' out there, that cannot possibly be 'Zhen Nian Fo', true mindfulness of Buddha, and then there is no way we can perceive the true nature of reality. -
Originally posted by An Eternal Now:
A monk once said that one with arising of bodhicitta will progress faster in its cultivation.
The intention for any Buddhist practises should be to to seek Enlightenment (Ming Xin Jian Xing, knowing our mind, seeing our nature)... if we do not have that intention, then whatever practices we do, we will lose confidence if we face setbacks, pushing the blame to Buddhas and Bodhisattvas and not knowing that they are simply the ripening of our bad karma. This is one of the topics my dharma teacher addressed in the last dharma talk.
On a sidenote, if you are still using your sentient mind to recite, that is still not true chanting. Only when you are truly 'no-mind', give up false thinking, and chant mindfully, that is real recitation, real 'Mindfulness of Buddha'. Like the Sutra verse I posted above:
[b]...Mindfulness of non-discrimination is Mindfulness of Buddha. Seeing the true nature of all Dharma is known as Seeing Buddha. What is known as the true nature of all dharma? What is known as 'all dharmas' are void of any anything whatosever...
If our minds are still seeking 'things' out there, that cannot possibly be 'Zhen Nian Fo', true mindfulness of Buddha.[/b]
actually while chanting in a temple, i notice.. i have to be mindful and focus to follow the verses ( chinese.. very hard for me and tempo can be fast at times ) I have to be mindful not to sing loudly wrongly in the temple, also quite paiseh...
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Originally posted by Isis:
hehe...
ok just my 2 cents of opinion,
i think for anythings u do as a Buddhist; well in this case chanting... it is important to have the right intention for chanting isn't it ?
Do you chant for greed, selfish desire, pride and ego etc?
i think there is rather basic bah...
tis why Nianfo is really amazing practice. don't have to worry if greed, selfish desire, pride and ego will arise when u practice nianfo. just do it all the way. automatically it'll help sever all these defilements wan.
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Originally posted by An Eternal Now:
There could be a bliss of the mind..
Here's one of the Q&A in a magazine from my dharma center published in 2001, answered by my (local) dharma teacher.
[b](image link corrected)[/b]
no worries etc. -
Yes that's rightOriginally posted by Isis:A monk once said that one with arising of bodhicitta will progress faster in its cultivation. Cos i guess it is the right intention. Right intention is very important.Originally posted by sinweiy:
Very true... consistent practise is key just like all practices. When practise takes strength, our propensities and defilements will be taken care of.
hehe...
tis why Nianfo is really amazing practice. don't have to worry if greed, selfish desire, pride and ego will arise when u practice nianfo. [b]just do it all the way. automatically it'll help sever all these defilements wan.
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interesting articles
thanks for sharing.
i'm really very lousy in reading mandarin though.
i hardly remain just nian fo, though i recalled when i first started i ever only once meditated an hour full non-stop reciting 1000 times of "namo di zhang wang pu sa" by mental calculation that was. such experience was not practiced in vain though. i still remembered before i settled down to recite, i thought of the various intentions and fruits that i would get out of this. but later, i realised that it was not chanting for the sake of chanting or for any sake of hankering after merits or blessings in return. it wasn't the number or the name or the image of a bodhisattva i was after though the recitation of the name had to be clear and complete. yes there is a form of rythm or vibration i describe it which one cannot simply experience in normal reciting of a few times at the alter or any brief moment. i don't know, i felt such vibration is like the chanter and the name recited was together, especially in the long period of concentration & focus. when reciting, it was only reaching out to the inner buddha or bodhisattva in us which is no different from amituofo or guan yin pusa or di zhang wang pu sa. we already have the aspects and qualities of them in us. even bowing and venerating to the images of buddhas and bodhisattvas at the alter, it is also only actually bowing and venerating to ourselves our buddha or bodhisattva qualities in us. reciting is not just recitng and imagining or thinking of an external buddha outside of us standing watching us or putting their hands in mudra blessing us. but as we are still in practice before realising our true nature and enlightenment, we still need the compassionate guidance from them and the sangha alike. whenever before i begin meditation, i would just put my hands together and pray or venerate in silence for guidance, support & protection. in truth, recitation has no sound, no form, no thoughts, no intentions, no goodness or evil... just recite.
well, as observed and sharing some thoughts... -
ok.. just sharing.. Anyone who chant for the sake" let say after this merit!" or " grasping the idea of I, the superior one
will save all sentient beings" or "is already lost in another dimension" ...
will you actually feel a peace of mind while chanting?
Therefore i feel it is important to be mindful of our mental state, intention etc during chanting and slowly progress to [what AEN has described in his previous posting]?
( am i right to say there ? ok i'm not enlightened nor an experienced chanter.. just sharing heh) -
Hi, thanks for the sharingOriginally posted by paperflower:interesting articles
thanks for sharing.
i'm really very lousy in reading mandarin though.
i hardly remain just nian fo, though i recalled when i first started i ever only once meditated an hour full non-stop reciting 1000 times of "namo di zhang wang pu sa" by mental calculation that was. such experience was not practiced in vain though. i still remembered before i settled down to recite, i thought of the various intentions and fruits that i would get out of this. but later, i realised that it was not chanting for the sake of chanting or for any sake of hankering after merits or blessings in return. it wasn't the number or the name or the image of a bodhisattva i was after though the recitation of the name had to be clear and complete. yes there is a form of rythm or vibration i describe it which one cannot simply experience in normal reciting of a few times at the alter or any brief moment. i don't know, i felt such vibration is like the chanter and the name recited was together, especially in the long period of concentration & focus. when reciting, it was only reaching out to the inner buddha or bodhisattva in us which is no different from amituofo or guan yin pusa or di zhang wang pu sa. we already have the aspects and qualities of them in us. even bowing and venerating to the images of buddhas and bodhisattvas at the alter, it is also only actually bowing and venerating to ourselves our buddha or bodhisattva qualities in us. reciting is not just recitng and imagining or thinking of an external buddha outside of us standing watching us or putting their hands in mudra blessing us. but as we are still in practice before realising our true nature and enlightenment, we still need the compassionate guidance from them and the sangha alike. whenever before i begin meditation, i would just put my hands together and pray or venerate in silence for guidance, support & protection. in truth, recitation has no sound, no form, no thoughts, no intentions, no goodness or evil... just recite.
well, as observed and sharing some thoughts... What you said is very true.
Just reminded me there's something I posted before, by Thusness:
Your mind is so much attached that the essence is not understood and seen. Where is the merit besides practice towards our luminous nature? If you bow in forms, whether it is one step or a thousand steps, you practice not even a single moment. If you are attached to the meanings, you are still attach in forms. Only the constant letting go of your ego, that is bowing. In writing, in stepping, in all moments. That is the only weight that prevents the bowing. If you carry it, don't talk about bowing. Just feel the weight of the ego and learn how to bow.
If we practise according to the Diamond sutra, not holding on appearances, gain or loss, or the four forms -- ego-from, human-form, sentient being-form, time-form... then there is immense merits. Otherwise there is no merits to speak of. -
Very true... And if we are looking for merits from our practice, then that practice will not produce any real merits, only some wholesome karma and blessings, and very limited because of our attachment.Originally posted by Isis:ok.. just sharing.. Anyone who chant for the sake" let say after this merit!" or " grasping the idea of I, the superior one will save all sentient beings" or "is already lost in another dimension" ...
will you actually feel a peace of mind while chanting?
Therefore i feel it is important to be mindful of our mental state, intention etc during chanting and slowly progress to [what AEN has described in his previous posting]?
( am i right to say there ? ok i'm not enlightened nor an experienced chanter.. just sharing heh)
And like the Diamond Sutra said:
(3) "Good Subhuti," answered the Buddha, "whenever someone announces, 'I want to follow the Bodhisattva Path because I want to save all sentient beings; and it does not matter whether they are creatures which are formed in a womb or hatched from an egg; whether their life cycles are as observable as those of garden worms, insects and butterflies; or whether they appear as miraculously as mushrooms or gods; or whether they are capable of profound thoughts or of no thoughts at all, for I vow to lead every individual being to Nirvana; and not until they are all safely there will I reap my reward and enter Nirvana!' then, Subhuti, you should remind such a vow-taker that even if such uncountable numbers of beings were so liberated, in reality no beings would have been liberated. A Bodhisattva does not cling to the illusion of separate individuality or ego-entity or personal identification. In reality, there is no "I" who liberates and no "they" who are liberated. -
From the second verse of 'The Zen Teaching of Huang Po on the Transmission of Mind':
As to performing the six paramitas and vast numbers of similar practices, or gaining merits as countless as the sands of the Ganges, since you are fundamentally complete in every respect, you should not try to supplement that perfection by such meaningless practices. When there is occasion for them, perform them; and, when the occasion is passed, remain quiescent. If you are not absolutely convinced that the Mind is the Buddha, and if you are attached to forms, practices and meritorious performances, your way of thinking is false and quite incompatible with the Way. The Mind is the Buddha, nor are there any other Buddhas or any other mind. It is bright and spotless as the void, having no form or appearance whatever. To make use of your minds to think conceptually is to leave the substance and attach yourselves to form. The Ever-Existent Buddha is not a Buddha of form or attachment. To practise the six paramitas and a myriad similar practices with the intention of becoming a Buddha thereby is to advance by stages, but the Ever-Existent Buddha is not a Buddha of stages. Only awake to the One Mind, and there is nothing whatsoever to be attained. This is the REAL Buddha. The Buddha and all sentient beings are the One Mind and nothing else. -
Originally posted by Isis:
i think best to drop all intentions when nianfo-ing.
Therefore i feel it is important to be mindful of our mental state, intention etc during chanting and slowly progress to [what AEN has described in his previous posting]?
( am i right to say there ? ok i'm not enlightened nor an experienced chanter.. just sharing heh)
when we nianfo, Just focus on the name all the way, thinking of anything else are just hindrances.
if not i guess nianfo will automatically help you drop them.
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Yes, mindful and not give rise to unnecessary conceptual thinking.Originally posted by sinweiy:i think best to drop all intentions when nianfo-ing.
when we nianfo, Just focus on the name all the way, thinking of anything else are just hindrances.
if not i guess nianfo will automatically help you drop them.
/\ -
i ever pondered...
if one thinks there's enlightenment to go after then there's no enlightenment to be found.
if one thinks there is no enlightenment, then enlightenment will just come.
if one thinks one is enlightened, one has not reached yet.
if one thinks one has not reached, one is already actually whatever you call it as on or in or at it.