The meditations: Buddhanussati (in Theravada practice) and Nianfo/Nembutsu (in Mahayana practice)

Discussion of meditation in the Mahayana and Vajrayana traditions.
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Gehan
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The meditations: Buddhanussati (in Theravada practice) and Nianfo/Nembutsu (in Mahayana practice)

Post by Gehan »

I am interested to know what are the similarities and differences between the two meditations: Buddhanussati (in Theravada practice) and Nianfo/Nembutsu (in Mahayana practice).
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明安 Myoan
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Re: The meditations: Buddhanussati (in Theravada practice) and Nianfo/Nembutsu (in Mahayana practice)

Post by 明安 Myoan »

You can see some of the differences by the aspirations and practices associated with each. I hope someone more knowledgeable can fill in any gaps.

In Theravada practice, the word 'buddho' is called to mind as an object of wholesome concentration. It is part of one's threefold training of virtue, concentration, and wisdom in order to attain arhatship, to become free from rebirth. The fruit of chanting 'buddho' is insight/concentration, the jhanas. This is where it resembles other wholesome objects of concentration.

In broad Mahayana/Vajrayana practice, one develops insight/concentration by reciting the Buddha's name or mantra, often joined by visualizations or 'reflecting the light back' or wondering 'who is reciting the buddha's name?' Unlike reciting 'buddho', where one relies entirely on one's own efforts, when reciting Amitabha's name/mantra, one also relies on the compassionate activity of that buddha, who assists the practitioner, receiving them into his pure land after bodily death.
This is aimed towards saving all sentient beings by accumulating merit and wisdom, pursuing the Six Paramitas, bodhisattva activity, and ultimately by attaining complete and perfect buddhahood as swiftly as possible. This framework differs from that of Theravada.

In the school I follow, Jodo Shu, nembutsu means reciting 'Namu Amida Bu' as though praying 'Save me, Amida Buddha!'
Unlike the two approaches above, Honen said nembutsu is not a meditation or visualization practice. Instead of focusing on precepts or the Six Paramitas, the nembutsu reciter nurtures a sincere heart of faith in the Three Jewels. This forms the basis of an intimate karmic relationship with Amida Buddha and the Three Jewels in this life, and birth in Amida Buddha's land after death.
In this way, one adapts to conditions, stops confused rebirth, and attains buddhahood as swiftly as possible.
Namu Amida Butsu
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