(8) The Teachings on the Expedient Path of Buddhist Practice

　　Recollection of the Buddha (s. buddhanusmrti) and the idea of a Pure Land are skilful means (s. upaya) common among different schools and different vehicles (s. yana) in Buddhism. However, the most common practices, particularly in the Pure Land school, involve recollection (s. smrti) of the Amitabha Buddha and seeking rebirth in the Land of Ultimate Bliss (s. Sukhamati or Sukhavati).

　　The practice of the recollection of the Buddha on the Expedient Path is most completely expounded in Chapter 40 of the Avatamsaka Sutra — "Samantabhadra”s Practices and Vows." This particular practice is clearly explained therein as

　　"The Ten Great Vows (s. mahapranidhana) guide one on the path to the Land of Ultimate Bliss."

　　(The Ten Great Vows refer to ten vows as well as ten ways of practice.)

　　Recollection of the Buddha means to recollect and contemplate the Dharma Body (s. dharmakaya) of the Buddha, the virtues of the Buddha, the stately appearance of the Buddha, and the name (s. namadheya) of the Buddha so that the mind is freed from distraction and restlessness (s. aviksiptacitta). Recollection of the Buddha is not just the recitation (s. japa) of the name of the Buddha, but includes the following practices:

　　1. Paying reverence to the Buddha.

　　2. Praising the virtues of the Buddha (The name of the Buddha reflects the virtues of the Buddha. Thus, reciting the name of the Amitabha Buddha is equivalent to praising and recollecting the virtues of all Buddhas).

　　3. Making immense offerings (s. pujana) to the Buddha.

　　4. Making a frank confession of one”s mistakes (s. desana) before the Buddha and sincerely asking for pardon (s. ksana).

　　5. Rejoicing in the virtues of the Buddha (and of all Bodhisattvas).

　　6. Requesting the Buddha to revolve the Dharma wheel (s. dharma-cakra-pravartana).

　　7. Requesting the Buddha to live on this world, working for the liberation of all sentient beings.

　　8. Learning from the Buddha and practising the Dharma.

　　9. Following the example of the Buddha, to help, comfort and teach all sentient beings according to their needs.

　　10. Transference of merits (s. parinama) to all sentient beings, hoping that all sentient beings may attain Buddhahood.

　　These are the practices of the recollection of the Buddha. Since the practices simply involve mindfully meditating upon Buddha (s. adhimoksa), and are free from any complicating dependence upon special external requirements, they can be easily accomplished. To recollect the infinite Buddha is in fact to contemplate the vows and practices of all Buddhas (i.e. infinite Buddha-nature variously personified). The mind meditates upon the Buddhas presiding over the ten different directions (e.g. Amitabha Buddha in the Western Paradise). This entails penetrating the Realm of Dharma (s. dharmadhatu) and leads one to rebirth in the Land of Ultimate Bliss.

　　The most systematic commentary regarding this practice can be found in "The Sastra of The Awakening of Faith in the Mahayana". It describes four stages of practice as below:

　　1. Mahayanist novices, whose minds are not strong, may lack the confidence to realize Buddhahood or to avoid rebirth in lower realms. They are not yet ready for the stage of cultivating confidence by themselves. The expedient means for them to practice is thus to concentrate on contemplating and recollecting the Buddha, especially the Amitabha Buddha, and to transfer the immeasurable virtues accumulated through this practice for taking rebirth in the Land of Ultimate Bliss. Confidence can then be established gradually, and can be sustained by sensing the strong vibrations rippling throughout the Universe emanating from the ardent will, power and virtues of the Buddha. (N.B. This differs from the Real…

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