Buddhānusmṛti

• 1. Origins And Early Texts

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  The term Buddhānusmriti appears in numerous Buddhist sources, including the Pali Nikayas where it is described as a practice leading all the way to nirvana. A common verse known as the Buddhanussati Gatha mentions nine qualities or epithets of the Buddha and serves as a meditation tool repeated across early texts. The Mahanama Sutta of the Anguttara Nikaya begins by citing this gatha as a method for recollecting the Buddha before stating how the practice leads to meditative absorption called samadhi. Another passage from the same sutra instructs followers to develop this recollection while walking, standing, sitting, lying down, working, or at home with children. In the very end of the Sutta Nipata, a Brahmin named Pingiya praises the Buddha and explains that he spends every moment revering him despite being too old to follow the teacher physically. Pingiya states there is no moment spent away from Gotama, the universe of wisdom, and that constant vigilance allows him to see the Buddha with his mind as clearly as with his eyes day and night. The Buddha himself confirms that Pingiya will go to enlightenment through this constant remembrance. Paul Williams notes that these passages show some early Buddhist followers used meditation to be constantly in the presence of the Buddha and revere him continuously. The Ekottarika-agama contains unique passages on buddhanusmriti not found in the Pali Nikayas, including phrases like namo buddhaya used to praise and commemorate the Buddha. One sutra in this collection mentions Maitreya stating that those who chant namo buddhaya will come to where he is. Another text describes how a selfish layman named Virasena gets a prediction from the Buddha that he will be reborn in hell unless he repents by practicing the ten recollections which include buddhanusmriti. After repenting, Virasena is reborn in heaven and the Buddha declares that even practicing for the time it takes to milk a cow yields immeasurable merit. Yet another sutra details the qualities of a Buddha one should contemplate, describing him as having an extended lifespan, shiny physical appearance, vigorous strength, infinite joy, and a harmonious refined voice.

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• 2. Theravada Guardian Meditations

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  In all Theravada countries chanting devotion and worship form a big part of both lay and monastic Buddhist practice with devotional chants praising the qualities of the Buddha widely used. Worship bowing making offerings to and revering Buddha statues on a shrine are also important practices for Theravada Buddhists according to Khantipalo Bhikkhu. Buddhanussati is considered one of four Guardian meditations and part of the Ten Recollections and forty meditation subjects known as Kamma thana. Thanissaro Bhikkhu explains that recollection of the Buddha induces a sense of joy and confidence called pasada that can bring the mind to concentration and cleanse it of defilement. Buddhagosa outlines a Buddha mindfulness practice in detail in his Visuddhimagga and explains its many benefits including fullness of faith mindfulness understanding and merit. He states that practitioners conquer fear and dread while coming to feel as if they were living in the Master's presence. His body becomes worthy of veneration like a shrine room and his mind tends towards the plane of the Buddhas. The Visuddhimagga mentions that ordinary men can bring these thoughts to mind if they possess purified virtue and other special qualities. When recollecting the special qualities of the Buddha even only according to hearsay consciousness settles down by virtue of which hindrances are suppressed. In supreme gladness initiates insight and he even attains Arahantship like Elder Phussadeva who dwelt at Katakandhakara. Buddhaghosa's Dhammapada Commentary contains stories illustrating mindfulness of the Buddha such as the story of Venerable Vakkali. Vakkali was captivated by the Buddha's physical appearance and renounced the world solely to remain in the Teacher's presence neglecting traditional monastic practices. Despite the Buddha's admonition that true vision lies in seeing the Dhamma rather than the physical body Vakkali could not detach himself. When the Buddha deliberately distanced himself during the rains retreat Vakkali despaired and contemplated suicide. At this critical moment the Buddha projected an image of himself to Vakkali atop Vulture Peak offering verses of reassurance and compassion. This vision catalyzed Vakkali's realization as he leapt into the air in joy achieving Arahatship mid-flight. According to the Netti Sutta a yogin wishing to practice Buddhanussati can use Buddha statues to practice. In Tantric Theravada tradition Buddha-mindfulness visualizations are also practiced through Dhammakaya meditation which uses visualization of a clear crystal Buddha image at the center of the body.

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• 3. Mahayana Sutras And Pure Lands

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  In Mahayana Buddhism Buddhanusmriti and related mindfulness practices may be directed towards Shakyamuni Buddha or uniquely Mahayana Buddhas and bodhisattvas such as Amitabha Maitreya Guanyin or Vairocana. These practices sometimes involve mental visualization of their physical qualities bodies and their Buddha fields known as Pure Lands. Paul Williams traces the development of Mahayana Buddha mindfulness practices to Buddhist meditation teachers of Kashmir who composed several texts emphasizing mindfulness of Buddhas. The Teaching of Manjusri 700 Line Prajnaparamita Sutra calls the practice the single practice samadhi stating that meditators should live in seclusion cast away discursive thoughts concentrate minds on a Buddha and recite his name single-mindedly. They keep bodies erect facing the direction of that Buddha meditating upon him continuously without interruption from moment to moment. If they maintain this mindfulness they will see all Buddhas of past present and future right in each moment. Kumarajiva's Pancavimsatisahasrikaprajnaparamita states that placing seeds for future happy merit in Transformation Buddhas produces limitless happiness ending sufferings. Subhuti is instructed to set up buddhanusmriti with a respectful heart while scattering even a single flower into space. Persons praising or reciting namo buddhaya even once end suffering and produce limitless happy retributions. Mindfulness of the Buddha is also discussed in the Dazhidulun the earliest Perfection of Wisdom commentary which recommends buddhanusmriti-samadhi and recitation of namo buddhaya to laypersons. One of the earliest sutras mentioning mindfulness of Amitabha Buddha is the Pratyutpanna Samadhi Sutra translated into Chinese in 179 CE by Lokakshema. The sutra describes a practice called Pratyutpannabuddha Sammukhavasthita Samadhi leading to visions of Buddhas after which one can worship them directly and receive teachings from them. Practitioners concentrate on the Tathagata endowed with thirty-two marks of the Great Man resembling color of gold like a bright shining well-established golden image. They obtain samadhi of Emptiness by concentrating without apprehending him as known as calling to mind the Buddha. The sutra mentions how one can be reborn in Amitabha's buddhafield or pure land something major concern in contemporary Mahayana Buddhism. Bodhisattvas meditate on Amitabha again and again able to see him in vision or dream. Amitabha states that wishing to come and be born in his realm requires always calling him to mind without letting up. However the sutra warns practitioners must train extensively maintain strict ethics understand Buddhas properly as being empty and never think erroneously about fixate on imagine discriminate the Buddha in this meditation.

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• 4. Indian Philosophical Treatises

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  Various Indian Buddhist treatises discuss the practice of Buddhānusmriti including Nagarjuna's Dasabhumika-vibhāsa commentary on Dashabhumikasutra. In chapter nine surviving only in Chinese translation Nagarjuna mentions the easy path of Buddha mindfulness taught as skillful means for those weak and lacking vigor leading to irreversibility stage. If one wishes to practice this method he should bear in mind buddhas of ten directions and invoke their names. A cited verse states if a person wishes to swiftly reach ground of irreversibility he should with reverential mind take up maintaining practice of invoking these buddhas' names. Another sutra called Sutra Spoken in Response to Questions of Youth Precious Moon speaks of Meritorious Qualities Buddha having pure land called Sorrowless. Hearing this Buddha's name and having faith accepting him allows immediate achievement of irreversibility regarding attainment of anuttarasamyaksambodhi. Nagarjuna explains ten different Buddhas and their qualities listing other Buddhas and bodhisattvas invoked to achieve state of irreversibility. He singles out Amitabha including verses in praise of this Buddha. Yogacara masters also discussed the practice found in Vasubandhu's Discourse on Pure Land and Asanga's Commentary on Buddha Commemoration. Vasubandhu's Discourse focuses specifically on Amitabha and his pure land of Sukhavati outlining five main gates of recollecting the Buddha: Worship Praise Aspiration Contemplation and Merit Transference. The worship gate uses bodily actions like bowing while gate of praise makes use of words calling Name of Tathagata in accordance with Light embodiment of Wisdom. Gate of aspiration wishes to be born in Pure land while transference dedicates all merit to rebirth in pure land. Contemplation described by Vasubandhu involves thinking correctly visualizing Land and Buddha for vipasyana clear insight in accordance with reality. Three types include contemplating virtues adornments of that Buddha Land virtues of Amitabha Buddha and virtuous adornments of all Bodhisattvas in that Land. Vasubandhu describes various adornments and details of Pure land visualized in meditation.

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• 5. East Asian Nianfo Traditions

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  In East Asian Buddhism buddhanusmriti practice is called Nianfo or Japanese Nembutsu central practice of East Asian Mahayana schools of Pure Land Buddhism. Following lead of 7th century Chinese Pure Land patriarch Shandao East Asian Pure Land schools emphasize oral recitation of name of Amitabha Buddha over visualization aspects. Due influence of Shandao's writings highlighting vocal Buddhanusmriti as most important practice mere verbal chanting phrase namo amituofo without visualization or other meditative technique becomes most widely practiced form in most East Asian Pure land traditions including Japanese Pure land traditions of Honen and Shinran. This recitation done individually or group chanting sessions at temples or nianfo halls. Nevertheless visualization practices still performed by certain East Asian Buddhist cultivators. Thirteen visualization meditations taught in Amitayus Contemplation Sutra important in various Pure Land traditions. They include visualization elements of Sukhavati pure land like setting sun waters ground trees lotus throne Buddha Amitabha himself attendant bodhisattvas Avalokiteshvara and Mahasthamaprapta. Another type involves recitation of Buddha mantra or dharani specific Buddha like Pure Land Rebirth Dharani.

• 6. Vajrayana Deity Yoga

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  In Vajrayana Buddhism tantric type of Buddhānusmriti developed in practice called deity yoga Tibetan lhai rnal byor Sanskrit Devata-yoga. Practice uses mandala image mantra recitation visualization chosen meditation deity Skt istadevat Tibetan Yidam usually Buddha or bodhisattva. Various types involve meditator visualizing deity before them or visualizing themselves as chosen deity surroundings with elements of their mandala. One can visualize deity symbolic form seed syllables vajra moon disk. According to Shangpa Rinpoche deity yoga most common type meditation in Vajrayana Buddhism.