Of the varieties of Chan, we know there are the following, Zushi Chan 祖師禪 (Patriarchal Chan), Gongan Chan 公案禪 (Koan Chan), Wenzi Chan 文字禪 (Discourse Chan), Mozhao Chan 默照禪 (Silent Illumination), Kanhua Chan 看話禪 (Word-Observing Chan), and Nianfo Chan 念佛禪 (Buddha-Evoking Chan, a dual practice of Chan and Pure Land Buddhism).
We looked at Obaku Zen which brought China's Pure Land teachings and Amitabha worship into Japan in this post, Amitabha is the Buddha's name most frequently chanted in "nianfo Chan" with Amitabha's name meaning "Buddha of infinite light" or "infinite life".
As stated in *Integration of Wu/Mu with Nianfo/Nembutsu (Zhiche Duanyun, in Chan School Collection on Resolving Doubts) by Chanzong Jueyiji it states that the practice of nianfo works on the same "doubt block" that koans help us overcome.
"Whether you study the word of "No" [of the Mu Koan], or whether you study your original face, or whether you investigate reciting the name of the Buddha (nianfo), although the koans are different the doubt that is being investigated is the same."
Since they are the same, I thought I'd take a look at this practice a little more in-depth, and found this an excellent resource so I am providing the following information about Amitabha and nianfo Chan.
The following information is from Hoofprint of the Ox by Master Sheng-yen:
The technique of reciting the name or names of Buddhas and bodhisattvas is as old as the practice of Buddha-mindfulness itself. From earliest times, this practice of vocally intoning the name--often accompanied by prostrations--has been combined with mental visualization as a single practice. In fact, the term nianfo--the Chinese translation of the Indian word for "Buddha-mindfulness"" (S. buddhanusmrti)--is still routinely used to refer to both "recitation of the Buddha's name" and "recollection of the Buddha's form." However, ever since the spread of Pure Land Buddhism in China, recitation of the name has been the more dominant form of practice. Pure Land Buddhism worships the Buddha Amitabha (Amituo fo), who is said to rpeside over a marvelous spiritual land known as the Land of Highest Bliss (Sukhavati), located far across the universe to the west. According to the Pure Land sutras, Amitabha has made a great compassionate vow to save anyone who devotedly meditates on him and calls his name. Through this practice, one will not only remove aeons of karmic obstacles and generate vast spiritual merit, but, at the time of death, Amitabha will appear and lead one to rebirth in his Pure Land. From there, one will quickly achieve the enlightenment of a great bodhisattva and Buddha.
Chan Buddhism does not sanction the idea of seeking rebirth in the Pure Land or relying on the power of the Buddha for one's salvation. In Chan, the emphasis is on not being attached to anything. The goal is to use meditation to actualize directly the enlightened Buddha-nature that is within us all. Nonetheless, Chan Buddhists do often practice Buddha-mindfulness and meditation on Amitabha Buddha or Bodhisattva Avalokitesvara (Guanyin); but the emphasis is really on the Buddha as being identical with the dharma-body and our intrinsic Buddha-nature, rather than on rebirth in the western Pure Land. Thus in Chan circles there is a saying that "Amitabha is our original nature, and the Pure Land is none other than the mind" (benxing mituo, weixing jingtu). Buddha-mindfuless, or nianfo practice, is directed towards the realization of our Buddha-nature within. In fact, when recitation of Amitabha's name is used by Chan practitioners, often it is turned into a Chan-style huatou by adding the question. "Who is it that is reciting the Buddha's name?" Moreover, many great Chinese Pure Land masters, such as the twentieth-century monk, Yinguang, were highly respected for their accomplishments by Chan practitioners as well.
Recitation of the Buddha's name may be perfomed alone or in the company of others. Although it may be recited silently, it is best for one's concentration to recite it aloud. When alone, attention should be focused on the sound of one's own voice. If practicing in the company of others, one should listen to the sound of their chanting as well, so that one can harmonize one's voice with the collective recitation.
When doing this practice, there is no need to concern oneself with trying to visualize the Buddha. Simply place full attention on the recitation. Some people recite the two syllables namo before the name of the given Buddha or Bodhisattva, as in namo Amituo fo, or namo Dabei Guanshiyin pusa. In effect this means "Homage to Amitabha Buddha" or "Homage to the Greatly Compassionate Bodhisattva Guanyin." [...] It is essential that these three components of mouth, ears, and mind be unified. If the mind wanders from the sound, one is no longer reciting the Buddha's name. [...] It is important to chant in a very measured, concentrated, and solemn manner, putting one's entire being into the recitation so that one may achieve a state of "single-minded concentration without confusion" (yixin buluan).
It warns not to make this process mechanical, or to put a focus on the number of recitations of the chant.
[...] since recitation of the name (nianfo) can invoke the compassionate presence of the Buddha or bodhisattva to whom it is directed, it is also capable of enlisting the Buddha's power to help us remove karmic obstacles and experience samadhi.
Submitted December 28, 2017 at 09:58PM by Dillon123 http://ift.tt/2pNUkPZ
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